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jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 At this chapter begins an account of the orders and instructions God gave to Moses upon the mount for the erecting and furnishing of a tabernacle to the honour of God. We have here. I. Orders given for a collection to be made among the people for this purpose, ver. 1-9. II. Particular instructions, 1. Concerning the ark of the covenant, ver. 10-22. 2. The table of showbread, ver. 23-30. 3. The golden candlestick, ver. 31, &c. Adam Clarke: Commentary on the Bible - 1831 The Lord addresses Moses out of the Divine glory, and commands him to speak unto the Israelites, that they may give him free-will offerings, Exo 25:1, Exo 25:2. The different kinds of offerings, gold, silver, and brass, Exo 25:3. Purple, scarlet, fine linen, and goats' hair, Exo 25:4. Rams' skins, badgers' skins, (rather violet-coloured skins), and shittim wood, Exo 25:5. Oil and spices, Exo 25:6. Onyx stones, and stones for the ephod and breastplate, Exo 25:7. A sanctuary is to be made after the pattern of the tabernacle, Exo 25:8, Exo 25:9. The ark and its dimensions, Exo 25:10. Its crown of gold, Exo 25:11. Its rings, Exo 25:12. Its staves, and their use, Exo 25:13-15. The testimony to be laid up in the ark, Exo 25:16. The mercy-seat and its dimensions, Exo 25:17. The cherubim, how made and placed, Exo 25:18-20. The mercy-seat to be placed on the ark, and the testimony to be put within it, Exo 25:21. The Lord promises to commune with the people from the mercy-seat, Exo 25:22. The table of shew-bread, and its dimensions, Exo 25:23. Its crown and border of gold, Exo 25:24, Exo 25:25. Its rings, Exo 25:26, Exo 25:27. Staves, Exo 25:28. Dishes, spoons, and bowls, Exo 25:29. Its use, Exo 25:30. The golden candlestick; its branches, bowls, knops, and flowers, Exo 25:31-36. Its seven lamps, Exo 25:37. Tongs and snuffers, Exo 25:38. The weight of the candlestick and its utensils, one talent of gold, Exo 25:39. All to be made according to the pattern showed to Moses on the mount, Exo 25:40. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Exo 25:1, What the Israelites were to offer for the formation of the tabernacle; Exo 25:10, The form of the ark; Exo 25:17, The mercy seat, with the cherubims; Exo 25:23, The table of shew bread, with the furniture thereof; Exo 25:31, The golden candlestick, with the instruments thereof. Carl Friedrich Keil and Franz Delitzsch Directions Concerning the Sanctuaryand Priesthood - Exodus 25-31 To give a definite external form to the covenant concluded with His people, and construct a visible bond of fellowship in which He might manifest Himself to the people and they might draw near to Him as their God, Jehovah told Moses that the Israelites were to erect Him a sanctuary, that He might dwell in the midst of them (Ex 25:8). The construction and arrangement of this sanctuary were determined in all respects by God Himself, who showed to Moses, when upon the mountain, a pattern of the dwelling and its furniture, and prescribed with great minuteness both the form and materials of all the different parts of the sanctuary and all the things required for the sacred service. If the sanctuary was to answer its purpose, the erection of it could not be left to the inventive faculty of any man whatever, but must proceed from Him, who was there to manifest Himself to the nation, as the Holy One, in righteousness and grace. The people could only carry out what God appointed, and could only fulfil their covenant duty, by the readiness with which they supplied the materials required for the erection of the sanctuary and completed the work with their own hands. The divine directions extended to all the details, because they were all of importance in relation to the design of God. The account therefore is so elaborate, that it contains a description not only of the directions of God with reference to the whole and every separate part (ch. 25-31), but also of the execution of the work in all its details (ch. 35-40). The following is the plan upon which this section is arranged. After the command of God to the people to offer gifts for the sanctuary about to be erected, which forms the introduction to the whole (Ex 25:1-9), the further directions commence with a description of the ark of the covenant, which Jehovah had appointed as His throne in the sanctuary, that is to say, as it were, with the sanctuary in the sanctuary (Ex 25:10-22). Then follow - (1) the table of shew-bread and the golden candlestick (Ex 25:23-40), as the two things by means of which the continual communion of Israel with Jehovah was to be maintained; (2) the construction of the dwelling, with an account of the position to be occupied by the three things already named (ch. 26); (3) the altar of burnt-offering, together with the court which was to surround the holy dwelling (Ex 27:1-19). This is immediately followed by the command respecting the management of the candlestick (Ex 27:20, Ex 27:21), which prepares the way for an account of the institution of the priesthood, and the investiture and consecration of the priests (ch. 28 and 29), and by the directions as to the altar of incense, and the service to be performed at it (Ex 30:1-10); after which, there only remain a few subordinate instructions to complete the whole (Ex 30:11-31:17). "The description of the entire sanctuary commences, therefore," as Ranke has aptly observed, "with the ark of the law, the place of the manifestation of Jehovah, and terminates with the altar of incense, which stood immediately in front of it." The dwelling was erected round Jehovah's seat, and round this the court. The priests first of all presented the sacrifices upon the altar of burnt-offering, and then proceeded into the holy place and drew near to Jehovah. The highest act in the daily service of the priests was evidently this standing before Jehovah at the altar of incense, which was only separated by the curtain from the most holy place. John Gill INTRODUCTION TO EXODUS 25 In this chapter an order is given for a freewill offering towards various things for the worship and service of God, and the materials to be offered, which would be useful and acceptable, are mentioned particularly, Ex 25:1, as also another order to build a sanctuary for God, after a model that he would give, Ex 25:8, and, an ark to put in the law on tables of stone, the fashion of which, and the various things belonging to it, are described, Ex 25:10, and a mercy seat with cherubim on it to be set over the ark, where the Lord promises to meet Moses and commune with him, Ex 25:17 and a table with various appurtenances to it to place the shewbread on, Ex 25:23 and a candlestick of gold, whose parts are described, and all the instruments relative to it, Ex 25:31.
25:125:1: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. 1 Տէրը խօսեց Մովսէսի հետ ու ասաց. 25 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ: 25:1: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. 1 Տէրը խօսեց Մովսէսի հետ ու ասաց. 25 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	25:11: И сказал Господь Моисею, говоря: 25:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 25:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 25:1. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying: 1. And the LORD spake unto Moses, saying, And the LORD spake unto Moses, saying: 1: И сказал Господь Моисею, говоря: 25:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 25:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 25:1. locutusque est Dominus ad Mosen dicens And the Lord spoke to Moses, saying: 1. And the LORD spake unto Moses, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2: Скиния устраивается на добровольные приношения как потому, что не было иных источников для приобретения необходимых материалов, так и потому, что она, жилище Всевышнего (ст. 8; 29:45), Бога всего народа, является общенародным достоянием. Обращение к доброхотным жертвователям было так успешно, что после пришлось прекратить прием приношений (36:5, 6). Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Tabernacle and Its Furniture.B. C. 1491. 1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. 3 And this is the offering which ye shall take of them; gold, and silver, and brass, 4 And blue, and purple, and scarlet, and fine linen, and goats' hair, 5 And rams' skins dyed red, and badgers' skins, and shittim wood, 6 Oil for the light, spices for anointing oil, and for sweet incense, 7 Onyx stones, and stones to be set in the ephod, and in the breastplate. 8 And let them make me a sanctuary; that I may dwell among them. 9 According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. We may suppose that when Moses went into the midst of the cloud, and abode there so long, where the holy angels attended the shechinah, or divine Majesty, he saw and heard very glorious things relating to the upper world, but they were things which it was not lawful nor possible to utter; and therefore, in the records he kept of the transactions there, he says nothing to satisfy the curiosity of those who would intrude into the things which they have not seen, but writes that only which he was to speak to the children of Israel. For the scripture is designed to direct us in our duty, not to fill our heads with speculations, nor to please our fancies. In these verses God tells Moses his intention in general, that the children of Israel should build him a sanctuary, for he designed to dwell among them (v. 8); and some think that, though there were altars and groves used for religious worship before this, yet there never was any house, or temple, built for sacred uses in any nation before this tabernacle was erected by Moses, and that all the temples which were afterwards so much celebrated among the heathen took rise from this and pattern by it. God had chosen the people of Israel to be a peculiar people to himself (above all people), among whom divine revelation, and a religion according to it, should be lodged and established: he himself would be their King. As their King, he had already given them laws for the government of themselves, and their dealings one with another, with some general rules for religious worship, according to the light of reason and the law of nature, in the ten commandments and the following comments upon them. But this was not thought sufficient to distinguish them from other nations, or to answer to the extent of that covenant which God would make with them to be their God; and therefore, I. He orders a royal palace to be set up among them for himself, here called a sanctuary, or holy place, or habitation, of which it is said (Jer. xvii. 12), A glorious high throne from the beginning is the place of our sanctuary. This sanctuary is to be considered, 1. As ceremonial, consonant to the to the other institutions of that dispensation, which consisted in carnal ordinances (Heb. ix. 10); hence it is called a worldly sanctuary, Heb. ix. 1. God in it kept his court, as Israel's King. (1.) There he manifested his presence among them, and it was intended for a sign or token of his presence, that, while they had that in the midst of them, they might never again ask, Is the Lord among us or not? And, because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them, and might be an instance of the condescension of the divine favour. (2.) There he ordered his subjects to attend him with their homage and tribute. Thither they must come to consult his oracles, thither they must bring their sacrifices, and there all Israel must meet, to pay their joint respects to the God of Israel. 2. As typical; the holy places made with hands were the figures of the true, Heb. ix. 24. The gospel church is the true tabernacle, which the Lord hath pitched, and not man, Heb. viii. 2. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, Heb. ix. 11. The Word was made flesh, and dwelt among us, as in a tabernacle. II. When Moses was to erect this palace, it was requisite that he should first be instructed where he must have the materials, and where he must have the model; for he could neither contrive it by his own ingenuity nor build it at his own charge; he is therefore directed here concerning both. 1. The people must furnish him with the materials, not by a tax imposed upon them, but by a voluntary contribution. This is the first thing concerning which orders are here given. (1.) Speak unto the children of Israel that they bring me an offering; and there was all the reason in the world that they should, for (v. 1), [1.] It was God himself that had not only enlarged them, but enriched them with the spoils of the Egyptians. He had instructed them to borrow, and he had inclined the Egyptians to lend, so that from him they had their wealth, and therefore it was fit they should devote it to him and use it for him, and thus make a grateful acknowledgement of the favours they had received. Note, First, The best use we can make of our worldly wealth is to honour God with it in works of piety and charity. Secondly, When we have been blessed with some remarkable success in our affairs, and have had, as we say, a good turn, it may be justly expected that we should do something more than ordinary for the glory of God, consecrating our gain, in some reasonable proportion of it, to the Lord of the whole earth, Mic. iv. 13. [2.] The sanctuary that was to be built was intended for their benefit and comfort, and therefore they must be at the expense of it. They had been unworthy of the privilege if they had grudged at the charge. They might well afford to offer liberally for the honour of God, while they lived at free quarters, having food for themselves and their families rained upon them daily from heaven. We also must own that we have our all from God's bounty, and therefore ought to use all for his glory. Since we live upon him, we must live to him. (2.) This offering must be given willingly, and with the heart, that is, [1.] It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might show their good-will to the house of God and the offices thereof, and might do it with a holy emulation, the zeal of a few provoking many, 2 Cor. ix. 2. We should ask, not only, "What must we do?" but, "What may we do for God?" [2.] Whatever they gave, they must give it cheerfully, not grudgingly and with reluctance, for God loves a cheerful giver, 2 Cor. ix. 7. What is laid out in the service of God we must reckon well bestowed. (3.) The particulars are here mentioned which they must offer (v. 3-7), all of them things that there would be occasion for in the tabernacle, or the service of it. Some observe that here was gold, silver, and brass, provided, but no iron; that is the military metal, and this was to be a house of peace. Every thing that was provided was very rich and fine, and the best of the sort; for God, who is the best, should have the best. 2. God himself would furnish him with the model: According to all that I show thee, v. 9. God showed him an exact plan of it, in miniature, which he must conform to in all points. Thus Ezekiel saw in vision the form of the house and the fashion thereof, Ezek. xliii. 11. Note, Whatsoever is done in God's service must be done by his direction, and not otherwise. Yet God did not only show him the model, but gave him also particular directions how to frame the tabernacle according to that model, in all the parts of it, which he goes over distinctly in this and the following chapters. When Moses, in the beginning of Genesis, was to describe the creation of the world, though it is such a stately and curious fabric and made up of such a variety and vast number of particulars, yet he gave a very short and general account of it, and nothing compared with what the wisdom of this world would have desired and expected from one that wrote by divine revelation; but, when he comes to describe the tabernacle, he does it with the greatest niceness and accuracy imaginable. He that gave us no account of the lines and circles of the globe, the diameter of the earth, or the height and magnitude of the stars, has told us particularly the measure of every board and curtain of the tabernacle; for God's church and instituted religion are more precious to him and more considerable than all the rest of the world. And the scriptures were written, not to describe to us the works of nature, a general view of which is sufficient to lead us to the knowledge and service of the Creator, but to acquaint us with the methods of grace, and those things which are purely matters of divine revelation. The blessedness of the future state is more fully represented under the notion of a new Jerusalem than under the notion of new heavens and a new earth. Albert Barnes: Notes on the Bible - 1834 25:1: Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own "peculiar treasure," as "a kingdom of priests and an holy nation" Exo 19:5-6. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats' hair Exo 19:4, to take its place among their own tents, and formed out of the same material (see Exo 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone Exo 31:18, symbolizing the divine law of holiness, and covered by the mercy-seat, the type of reconciliation. Moses was divinely taught regarding the construction and arrangement of every part of the sanctuary. The directions which were given him are comprised in Exo. 25:1-31:11. The account of the performance of the work, expressed generally in the same terms, is given Exo. 35:21-40:33. Moses is commanded to invite the people to bring their gifts for the construction and service of the sanctuary and for the dresses of the priests. Carl Friedrich Keil and Franz Delitzsch 25:1 Ex 25:1-3 (cf. Ex 35:1-9). The Israelites were to bring to the Lord a heave-offering (תּרוּמה from רוּם, a gift lifted, or heaved by a man from his own property to present to the Lord; see at Lev 2:9), "on the part of every one whom his heart drove," i.e., whose heart was willing (cf. לבּו נדיב Ex 35:5, Ex 35:22): viz., gold, silver, brass, etc. Ex 25:4 תּכלת, ὑάκινθος, purple of a dark blue shade, approaching black rather than bright blue. ארגּמן, πορφύρα (Chald. ארגּון, 2 Chron, Ex 2:6; Dan 5:7, Dan 5:16; - Sanskrit, rgaman or rgavan, colore rubro praeditus), true purple of a dark red colour. שׁני תּולעת, literally the crimson prepared from the dead bodies and nests of the glow-worm, (Note: Glanzwurm: "the Linnean name is coccus ilicis. It frequents the boughs of a species of ilex; on these it lays its eggs in groups, which become covered with a kind of down." Smith's Dictionary, Art. Colours. - Tr.) then the scarlet-red purple, or crimson. שׁשׁ, βύσσος, from שׁוּשׁ to be white, a fine white cotton fabric, not linen, muslin, or net. עזים goats, here goats' hair (τρίχες αἰγείαι, lxx). Ex 25:5 מאדּמים אלים ערת rams' skins reddened, i.e., dyed red. תּחשׁ is either the seal, phoca, or else, as this is not known to exist in the Arabian Gulf, the φῶκος = φώκαινα of the ancients, as Knobel supposes, or κῆτος θαλάσσιον ὅμοιον δελφῖνι, the sea-cow (Manati, Halicora), which is found in the Red Sea, and has a skin that is admirably adapted for sandals. Hesychius supposes it to have been the latter, which is probably the same as the large fish Tn or Atm, that is caught in the Red Sea, and belongs to the same species as the Halicora (Robinson, Pal. i. p. 170); as its skin is also used by the Bedouin Arabs for making sandals (Burckhardt, Syr. p. 861). In the Manati the upper skin differs from the under; the former being larger, thicker, and coarser than the latter, which is only two lines in thickness and very tough, so that the skin would be well adapted either for the thick covering of tents or for the finer kinds of ornamental sandals (Ezek 16:10). שׁטּים עצי acacia-wood. שׁטּה for שׁנטה, the true acacia (acacia vera), which grows in Egypt and on the Arabian peninsula into a tree of the size of a nut-tree, or even larger; (Note: See Abdallatif's Merkwrdigkeiten Aegyptens, and Rosenmller, Althk. iv. i. pp. 278-9. This genuine acacia, Sont, must not be confounded, according to Robinson (Pal. 2, 350), with the Acacia gumnifera (Talh). Seetzen also makes a distinction between the Thollhh, the Szont of the Egyptians, and the Szeil, and between an acacia which produces gum and one which does not; but he also observes that the same tree is called both Thollhh and Szeil in different places. He then goes on to say that he did not find a single tree large enough to furnish planks of ten cubits in length and one and a half in breadth for the construction of the ark (he means, of the tabernacle), and he therefore conjectures that the Israelites may have gone to Egypt for the materials with which to build the tabernacle. But he has overlooked the fact, that it is not stated in the text of the Bible that the boards of the tabernacle, which were a cubit and a half in breadth, were cut from one plank of the breadth named; and also that the trees in the valleys of the peninsula of Sinai are being more and more sacrificed to the charcoal trade of the Bedouin Arabs (see p. 366), and therefore that no conclusion can be drawn from the present condition of the trees as to what they were in the far distant antiquity.) the only tree in Arabia deserta from which planks could be cut, and the wood of which is very light and yet very durable. Ex 25:6 Oil for the candlestick (see at Ex 27:20). בּשׂמים perfumes, spices for the anointing oil (see at Ex 30:22.), and for the incense (הסּמּים, lit., the scents, because the materials of which it was composed were not all of them fragrant; see at Ex 30:34.). Ex 25:7 Lastly, precious stones, שׁהם אבני probably beryls (see at Gen 2:12), for the ephod (Ex 28:9), and מלּאים אבני, lit., stones of filling, i.e., jewels that are set (see Ex 28:16.). On ephod (אפד), see at Ex 28:6; and on חשׁן, at Ex 28:15. The precious stones were presented by the princes of the congregation (Ex 35:27). Ex 25:8-9 With these freewill-offerings they were to make the Lord a sanctuary, that He might dwell in the midst of them (see at Ex 25:22). "According to all that I let thee see (show thee), the pattern of the dwelling and the pattern of all its furniture, so shall ye make it." The participle מראה does not refer to the past; and there is nothing to indicate that it does, either in Ex 25:40, where "in the mount" occurs, or in the use of the preterite in Ex 26:30; Ex 27:8. It does not follow from the expression, "which is showed thee in the mount," that Moses had already left the mountain and returned to the camp; and the use of the preterite in the passages last named may be simply explained, either on the supposition that the sight of the pattern or model of the whole building and its component parts preceded the description of the different things required for the completion of the building, or that the instructions to make the different parts in such and such a way, pointed to a time when the sight of the model really belonged to the past. On the other hand, the model for the building could not well be shown to Moses, before he had been told that the gifts to be made by the people were to be devoted to the building of a sanctuary. תּבנית, from בּנה to build, lit., a building, then a figure of anything, a copy of representation of different things, Deut 4:17.; a drawing or sketch, 4Kings 16:10 : it never means the original, not even in Ps 144:12, as Delitzsch supposes (see his Com. on Heb 8:5). In such passages as 1Chron 28:11-12, 1Chron 28:19, where it may be rendered plan, it does not signify an original, but simply means a model or drawing, founded upon an idea, or taken from some existing object, according to which a building was to be constructed. Still less can the object connected with תבנית in the genitive be understood as referring to the original, from which the תבנית was taken; so that we cannot follow the Rabbins in their interpretation of this passage, as affirming that the heavenly originals of the tabernacle and its furniture had been shown to Moses in a vision upon the mountain. What was shown to him was simply a picture or model of the earthly tabernacle and its furniture, which were to be made by him. Both Acts 7:44 and Heb 8:5 are perfectly reconcilable with this interpretation of our verse, which is the only one that can be grammatically sustained. The words of Stephen, that Moses was to make the tabernacle κατὰ τὸν τύπον ὅν ἑωράκει, "according to the fashion that he had seen," are so indefinite, that the text of Exodus must be adduced to explain them. And when the writer of the Epistle to the Hebrews cites the words, "See that thou make all things κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει" (according to the pattern showed to thee in the mount), from Ex 25:40 of this chapter, as a proof the Levitical priests only served the type and shadow of heavenly things (τῶν ἐπουρανίων); it is true, his words may be understood as showing that he regarded the earthly tabernacle with all its arrangements as only the counterpart and copy of a heavenly original. But this interpretation is neither necessary nor well founded. For although the author, by following the Sept., in which בּתניתם is rendered κατὰ τὸν τύπον, the suffix being dropped, leaves it just a possible thing to understand the τύπος shown to Moses as denoting a heavenly tabernacle (or temple); yet he has shown very clearly that this was not his own view, when he explains the "patterns of things in the heavens" (ὑποδείγματα τῶν ἐν οὐρανοῖς) and "the true" things (τὰ ἀληθινά) of both the tabernacle and its furniture as denoting the "heaven" (οὐρανός) into which Christ had entered, and not any temple in heaven. If the ἐπουράνια are heaven itself, the τύπος showed to Moses cannot have been a temple in heaven, but either heaven itself, or, more probably still, as there could be no necessity for this to be shown to Moses in a pictorial representation, a picture of heavenly things or divine realities, which was shown to Moses that he might copy and embody it in the earthly tabernacle. (Note: The conclusion drawn by Delitzsch (Hebrerbrief, p. 337), that because the author does not refer to anything between the ἐπουράνια and their ἀντίτυπα (Ex 9:24), the τύπος can only have consisted of the ἐπουράνια themselves, is a mistake. All that the premises preclude, is the intervention of any objective reality, or third material object, but not the introduction of a pictorial representation, through which Moses was shown how to copy the heavenly realities and embody them in an earthly form. The earthly tent would no more be a copy of the copy of a heavenly original in this case, than a palace built according to a model is a copy of that model. Moreover, Delitzsch himself thinks it is "not conceivable that, when Moses was favoured with a view of the heavenly world, it was left to him to embody what he saw in a material form, to bring it within the limits of space." He therefore assumes, both for the reason assigned, and because "no mortal has ever looked directly at heavenly things," that "inasmuch as what was seen could not be directly reflected in the mirror of his mind, not to mention the retina of his eye, it was set before him in a visible form, and according to the operation of God who showed it, in a manner adapted to serve as a model of the earthly sanctuary to be erected." Thus he admits that it is true that Moses did not see the heavenly world itself, but only a copy of it that was shown to him by God.) If we understand the verse before us in this sense, it merely expresses what is already implied in the fact itself. If God showed Moses a picture or model of the tabernacle, and instructed him to make everything exactly according to this pattern, we must assume that in the tabernacle and its furniture heavenly realities were to be expressed in earthly forms; or, to put it more clearly, that the thoughts of God concerning salvation and His kingdom, which the earthly building was to embody and display, were visibly set forth in the pattern shown. The symbolical and typical significance of the whole building necessarily follows from this, though without our being obliged to imitate the Rabbins, and seek in the tabernacle the counterpart or copy of a heavenly temple. What these divine thoughts were that were embodied in the tabernacle, can only be gathered from the arrangement and purpose of the whole building and its separate parts; and upon this point the description furnishes so much information, that when read in the light of the whole of the covenant revelation, it gives to all the leading points precisely the clearness that we require. John Gill 25:1 And the Lord spake unto Moses,.... When on the mount, and in the midst of the cloud with him: saying; as follows. John Wesley 25:1 Doubtless when Moses went into the midst of the cloud, and abode there so long, he saw and heard glorious things, but they were things which were not lawful or possible to utter; and therefore, in the records he kept of the transactions there, he saith nothing to satisfy curiosity, but writes that only which he was to speak to the children of Israel. Probably there never was any house or temple built for sacred uses, before this tabernacle was erected by Moses. In this God kept his court, as Israel's king, and it was intended for a sign or token of his presence, that while they had that in the midst of them they might never again ask, Is the Lord among us or not? And because in the wilderness they dwelt in tents, even this royal palace was ordered to be a tabernacle too, that it might move with them. And these holy places made with hands were the figures of the true, Heb 9:24. The gospel - church is the true tabernacle which the Lord pitched, and not man, Heb 8:2. The body of Christ, in and by which he made atonement, was the greater and more perfect tabernacle, Heb 9:11. The Word was made flesh, and dwelt among us, as in a tabernacle. Robert Jamieson, A. R. Fausset and David Brown 25:1 CONCERNING AN OFFERING. (Exo. 25:1-40) the Lord spake unto Moses, &c.--The business that chiefly occupied Moses on the mount, whatever other disclosures were made to him there, was in receiving directions about the tabernacle, and they are here recorded as given to him.
25:225:2: Ասասցես ցորդիսն Իսրայէլի. եւ առէ՛ք ինձ պտուղ ՚ի նոցանէ, որոց հաճոյ թուեսցի ՚ի սիրտս իւրեանց եւ առնուցուք զպտուղս իմ։ 2 «Իսրայէլի որդիներին կ’ասես, որ առնեն ինձ սահմանուած ընծաները[60]: Թող առնեն նրանցից, ում սրտից են բխում: [60] 60. Եբրայերէնում՝ ընծայ, գրաբարում՝ պտուղ: 2 «Ըսէ՛ Իսրայէլի որդիներուն, որ ինծի ընծայ բերեն. միայն յօժարակամ տուող մարդէն առէք իմ ընծաս։ Ասասցես ցորդիսն Իսրայելի. եւ առէք ինձ ^[333]պտուղ ի նոցանէ, որոց հաճոյ թուեսցի ի սիրտս իւրեանց եւ առնուցուք ^[334]զպտուղս իմ: 25:2: Ասասցես ցորդիսն Իսրայէլի. եւ առէ՛ք ինձ պտուղ ՚ի նոցանէ, որոց հաճոյ թուեսցի ՚ի սիրտս իւրեանց եւ առնուցուք զպտուղս իմ։ 2 «Իսրայէլի որդիներին կ’ասես, որ առնեն ինձ սահմանուած ընծաները[60]: Թող առնեն նրանցից, ում սրտից են բխում: [60] 60. Եբրայերէնում՝ ընծայ, գրաբարում՝ պտուղ: 2 «Ըսէ՛ Իսրայէլի որդիներուն, որ ինծի ընծայ բերեն. միայն յօժարակամ տուող մարդէն առէք իմ ընծաս։ zohrab-1805▾ eastern-1994▾ western am▾	25:22: скажи сынам Израилевым, чтобы они сделали Мне приношения; от всякого человека, у которого будет усердие, принимайте приношения Мне. 25:2 εἰπὸν επω say; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even λάβετέ λαμβανω take; get μοι μοι me ἀπαρχὰς απαρχη firstfruit παρὰ παρα from; by πάντων πας all; every οἷς ος who; what ἂν αν perhaps; ever δόξῃ δοκεω imagine; seem τῇ ο the καρδίᾳ καρδια heart καὶ και and; even λήμψεσθε λαμβανω take; get τὰς ο the ἀπαρχάς απαρχη firstfruit μου μου of me; mine 25:2 דַּבֵּר֙ dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יִקְחוּ־ yiqḥû- לקח take לִ֖י lˌî לְ to תְּרוּמָ֑ה tᵊrûmˈā תְּרוּמָה contribution מֵ mē מִן from אֵ֤ת ʔˈēṯ אֵת together with כָּל־ kol- כֹּל whole אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִדְּבֶ֣נּוּ yiddᵊvˈennû נדב incite לִבֹּ֔ו libbˈô לֵב heart תִּקְח֖וּ tiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] תְּרוּמָתִֽי׃ tᵊrûmāṯˈî תְּרוּמָה contribution 25:2. loquere filiis Israhel ut tollant mihi primitias ab omni homine qui offert ultroneus accipietis easSpeak to the children of Israel, that they bring firstfruits to me: of every man that offereth of his own accord, you shall take them. 2. Speak unto the children of Israel, that they take for me an offering: of every man whose heart maketh him willing ye shall take my offering. Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering: 2: скажи сынам Израилевым, чтобы они сделали Мне приношения; от всякого человека, у которого будет усердие, принимайте приношения Мне. 25:2 εἰπὸν επω say; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even λάβετέ λαμβανω take; get μοι μοι me ἀπαρχὰς απαρχη firstfruit παρὰ παρα from; by πάντων πας all; every οἷς ος who; what ἂν αν perhaps; ever δόξῃ δοκεω imagine; seem τῇ ο the καρδίᾳ καρδια heart καὶ και and; even λήμψεσθε λαμβανω take; get τὰς ο the ἀπαρχάς απαρχη firstfruit μου μου of me; mine 25:2 דַּבֵּר֙ dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יִקְחוּ־ yiqḥû- לקח take לִ֖י lˌî לְ to תְּרוּמָ֑ה tᵊrûmˈā תְּרוּמָה contribution מֵ mē מִן from אֵ֤ת ʔˈēṯ אֵת together with כָּל־ kol- כֹּל whole אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִדְּבֶ֣נּוּ yiddᵊvˈennû נדב incite לִבֹּ֔ו libbˈô לֵב heart תִּקְח֖וּ tiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] תְּרוּמָתִֽי׃ tᵊrûmāṯˈî תְּרוּמָה contribution 25:2. loquere filiis Israhel ut tollant mihi primitias ab omni homine qui offert ultroneus accipietis eas Speak to the children of Israel, that they bring firstfruits to me: of every man that offereth of his own accord, you shall take them. 2. Speak unto the children of Israel, that they take for me an offering: of every man whose heart maketh him willing ye shall take my offering. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:2: That they bring me an offering - The offering here mentioned is the תרומה terumah, a kind of free-will offering, consisting of any thing that was necessary for the occasion. It signifies properly any thing that was lifted up, the heave-offering, because in presenting it to God it was lifted up to be laid on his altar; but see Clarke on Exo 29:27 (note). God requires that they should build him a tent, suited in some sort to his dignity and eminence, because he was to act as their king, and to dwell among them; and they were to consider themselves as his subjects, and in this character to bring him presents, which was considered to be the duty of every subject appearing before his prince. See Exo 23:15. Albert Barnes: Notes on the Bible - 1834 25:2 An offering - The word is used here in its general sense, being equivalent to korban, κορβᾶν korban, (compare Mar 7:11). On the marginal rendering "heave offering," see the note at Exo 29:27. That giveth it willingly with his heart - The public service of Yahweh was to be instituted by freewill offerings, not by an enforced tax. Compare Ch1 29:3, Ch1 29:9, Ch1 29:14; Ezr 2:68-69; Co2 8:11-12; Co2 9:7. On the zeal with which the people responded to the call, see Exo 35:21-29; Exo 36:5-7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:2: they: exo 35:5-29; Num. 7:3-88; Deu 16:16, Deu 16:17; ch1 29:1-30 bring me: Heb. take for me offering: or, heave offering, Num 18:24 willingly: Exo 35:5, Exo 35:21; Jdg 5:9; Ch1 29:3, Ch1 29:5, Ch1 29:9, Ch1 29:14, Ch1 29:17; Ezr 1:6, Ezr 2:68, Ezr 3:5, Ezr 7:16; Neh 11:2; Psa 110:3; Co2 8:12, Co2 9:7 Geneva 1599 25:2 (a) Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. (a) After the moral and judicial law he gives them the ceremonial law that nothing should be left to man's invention. John Gill 25:2 Speak unto the children of Israel,.... That is, when he should go down from the mountain to the camp: that they bring me an offering; the Targums of Onkelos and Jonathan call it a "separation": something separated from their substance, and devoted to the service of God, and for the use of the sanctuary afterwards to be built: of every man that giveth it willingly, with his heart, ye shall take my offering; or take what was offered to him, be it more or less, and of whatsoever person, high and low, rich and poor, so be it it is freely given from the heart; not grudgingly or through force, as the Targum of Jonathan adds; and in such manner did David and his people many hundreds of years after this offer towards building of the temple, and the vessels belonging to that, see 1Chron 29:6 according to the Jewish writers, none but the children of Israel were to offer to this service, and only such who knew what they did; for thus they criticize on the words,"speak unto the children of "Israel": this exempts an Heathen and an idolater; "of every man"; this excludes a little one; "that giveth it willingly with his heart"; this exempts a deaf and dumb man, and a fool, because they have no knowledge to offer freely (z)''however, this we may learn from hence, that whatever we do for the worship and service of God, we should do it freely, cheerfully, and cordially; for God loves a cheerful giver; and if this was required under the legal dispensation, it is much more necessary and obligatory under the Gospel dispensation, and more suitable to it where all things are done and given freely of God, and such large blessings of grace are liberally bestowed by him on persons undeserving. (z) Maimon. & Bartenora in Misn. Trumot, c. 1. sect. 1. John Wesley 25:2 Speak unto the children of Israel that they bring me an offering - This offering was to be given willingly, and with the heart. It was not prescribed to them what or how much they must give, but it was left to their generosity, that they might shew their good - will to the house of God, and the offices thereof. Robert Jamieson, A. R. Fausset and David Brown 25:2 bring me an offering of every man that giveth it willingly, &c.--Having declared allegiance to God as their sovereign, they were expected to contribute to His state, as other subjects to their kings; and the "offering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings.
25:325:3: Եւ ա՛յս է պտուղն զոր առնուցուք ՚ի նոցանէ. ոսկի, եւ արծաթ, եւ պղինձ, 3 Սրանք են այն ընծաները, որ դուք կ’առնէք նրանցից. ոսկի, արծաթ, պղինձ, 3 Անոնց տուած ընծաները թող ըլլան՝ ոսկի, արծաթ ու պղինձ Եւ այս է ^[335]պտուղն զոր առնուցուք ի նոցանէ. ոսկի եւ արծաթ եւ պղինձ: 25:3: Եւ ա՛յս է պտուղն զոր առնուցուք ՚ի նոցանէ. ոսկի, եւ արծաթ, եւ պղինձ, 3 Սրանք են այն ընծաները, որ դուք կ’առնէք նրանցից. ոսկի, արծաթ, պղինձ, 3 Անոնց տուած ընծաները թող ըլլան՝ ոսկի, արծաթ ու պղինձ zohrab-1805▾ eastern-1994▾ western am▾	25:33: Вот приношения, которые вы должны принимать от них: золото и серебро и медь, 25:3 καὶ και and; even αὕτη ουτος this; he ἐστὶν ειμι be ἡ ο the ἀπαρχή απαρχη firstfruit ἣν ος who; what λήμψεσθε λαμβανω take; get παρ᾿ παρα from; by αὐτῶν αυτος he; him χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ἀργύριον αργυριον silver piece; money καὶ και and; even χαλκὸν χαλκος copper; brass 25:3 וְ wᵊ וְ and זֹאת֙ zōṯ זֹאת this הַ ha הַ the תְּרוּמָ֔ה ttᵊrûmˈā תְּרוּמָה contribution אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּקְח֖וּ tiqḥˌû לקח take מֵ mē מִן from אִתָּ֑ם ʔittˈām אֵת together with זָהָ֥ב zāhˌāv זָהָב gold וָ wā וְ and כֶ֖סֶף ḵˌesef כֶּסֶף silver וּ û וְ and נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze 25:3. haec sunt autem quae accipere debetis aurum et argentum et aesAnd these are the things you must take: Gold, and silver, and brass, 3. And this is the offering which ye shall take of them; gold, and silver, and brass; And this [is] the offering which ye shall take of them; gold, and silver, and brass: 3: Вот приношения, которые вы должны принимать от них: золото и серебро и медь, 25:3 καὶ και and; even αὕτη ουτος this; he ἐστὶν ειμι be ἡ ο the ἀπαρχή απαρχη firstfruit ἣν ος who; what λήμψεσθε λαμβανω take; get παρ᾿ παρα from; by αὐτῶν αυτος he; him χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even ἀργύριον αργυριον silver piece; money καὶ και and; even χαλκὸν χαλκος copper; brass 25:3 וְ wᵊ וְ and זֹאת֙ zōṯ זֹאת this הַ ha הַ the תְּרוּמָ֔ה ttᵊrûmˈā תְּרוּמָה contribution אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּקְח֖וּ tiqḥˌû לקח take מֵ mē מִן from אִתָּ֑ם ʔittˈām אֵת together with זָהָ֥ב zāhˌāv זָהָב gold וָ wā וְ and כֶ֖סֶף ḵˌesef כֶּסֶף silver וּ û וְ and נְחֹֽשֶׁת׃ nᵊḥˈōšeṯ נְחֹשֶׁת bronze 25:3. haec sunt autem quae accipere debetis aurum et argentum et aes And these are the things you must take: Gold, and silver, and brass, 3. And this is the offering which ye shall take of them; gold, and silver, and brass; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3: Говоря о золоте, ст. 3: не прибавляет слова: «чистое» (ср. ст. 11: и 17), а потому можно думать, что предметом приношений могло быть и очищенное, и неочищенное золото. Adam Clarke: Commentary on the Bible - 1831 25:3: This is the offering - There were three kinds of metals: 1. Gold, זהב zahab, which may properly signify wrought gold; what was bright and resplendent, as the word implies. In Job 28:15, Job 28:16, Job 28:17, Job 28:19, gold is mentioned five times, and four of the words are different in the original. 1. סגור Segor, from סגר sagar, to shut up; gold in the mine, or shut up in its ore. 2. כתם Kethem, from כתם catham, to sign, seal, or stamp; gold made current by being coined; standard or sterling gold, exhibiting the stamp expressive of its value. 3. זהב Zahab, wrought gold, pure, highly polished gold; probably what was used for overlaying or gilding. 4. פז Paz, denoting solidity, compactness, and strength; probably gold formed into different kinds of plate, as it is joined in Exo 25:17 of the above chapter with כלי keley, vessels. The zahab, or pure gold, is here mentioned, because it was in a state that rendered it capable of being variously manufactured for the service of the sanctuary. 2. Silver, כסף keseph, from casaph, to be pale, wan, or white; so called from its well-known color. 3. Brass, נחשת nechosheth, copper; unless we suppose that the factitious metal commonly called brass is intended: this is formed by a combination of the oxide or ore of zinc, called lapis calaminaris, with copper. Brass seems to have been very anciently in use, as we find it mentioned Gen 4:22; and the preparation of copper, to transform it into this factitious metal, seems to be very pointedly referred to Job 28:2 : Iron is taken out of the earth, and brass is molten out of the stone; אבן יצוק נחושה eben yatsuk nechushah, translated by the Vulgate, Lapis, solutus calore, in aes vertitur, "The stone, liquefied by heat, is turned into brass." Is it going too far to say that the stone here may refer to the lapis calaminaris, which was used to turn the copper into brass? Because brass was capable of so fine a polish as to become exceedingly bright, and keep its lustre a considerable time, hence it was used for all weapons of war and defensive armor among ancient nations; and copper seems to have been in no repute, but for its use in making brass. Albert Barnes: Notes on the Bible - 1834 25:3 Gold, and silver, and brass - The supply of these metals possessed by the Israelites at this time probably included what they had inherited from their forefathers, what they had obtained from the Egyptians Exo 12:35, and what may have been found amongst the spoils of the Amalekites Exo 17:8-13. But with their abundant flocks and herds, it can hardly be doubted that they had carried on important traffic with the trading caravans that traversed the wilderness, some of which, most likely, in the earliest times were furnished with silver, with the gold of Ophir (or gold of Sheba, as it seems to have been indifferently called), and with the "brass" (the alloy of copper and tin, called bronze) of Phoenicia and Egypt. Compare Exo 38:24 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:3: brass: Nechosheth, rather, copper; as brass is a factitious metal, composed of copper, and the oxide or ore of zinc, called lapis calaminaris. Deu 8:9; Job 28:2 Geneva 1599 25:3 And this [is] the offering which ye shall (b) take of them; gold, and silver, and brass, (b) For the building and use of the tabernacle. John Gill 25:3 And this is the offering which ye shall take of them,.... That is, some one or other of the following things were to be taken of each of them that had a heart, and it was in the power of their hands to give; it was not expected that something of each of these should be had of everyone, but every man was to give, and it was to be received of him, what of these would suit him best to bestow, some one thing, some another, as they were possessed of, and had a heart to give; and for which service many of them were abundantly supplied with what they had brought out of Egypt; and as it was the Lord that gave them favour in the eyes of the Egyptians to lend or give them the riches they had, they were under the greater obligation to part with somewhat of it freely for his service; and especially as it would be to the spiritual profit and advantage both of them and theirs: gold and silver, and brass; "gold", for those things that were to he made of gold; as the mercy seat and cherubim, the candlestick, &c. or were covered with it, as the ark, the shewbread table, and other things; and silver, for those that were made of that, as the silver sockets to the boards of the tabernacle, the silver trumpets, &c. and "brass" for the altar of burnt offering, its pans, shovels, basins, rings, and staves, and other things: Aben Ezra rightly observes, that no mention is made of iron, there being no use of that for anything in the tabernacle to be made of it; as also there was not in the temple of Solomon, and where there was not so much as a tool of iron heard in it while it was building, 3Kings 6:7 it may be, because instruments of war, slaughtering weapons, were made of iron; and to show that God is the God of peace in his sanctuary, and so in all the churches: gold and silver vessels the Israelites borrowed or begged of the Egyptians, and brought them with them when they came out of Egypt, Ex 11:2. Robert Jamieson, A. R. Fausset and David Brown 25:3 this is the offering which ye shall take of them--the articles of which the offerings should consist. brass--rather copper, brass being a composite metal.
25:425:4: եւ կապուտակ, եւ ծիրանի. եւ կարմիր կրկին, եւ բեհէզ մանեալ. եւ մազ այծեաց. 4 կապոյտ, ծիրանի եւ կրկնակի կարմիր կտաւ, նրբահիւս բեհեզ, այծի մազ, 4 Կապուտակ ու ծիրանեգոյն եւ կրկնակի կարմիր ու բարակ քթան եւ այծի մազ եւ կապուտակ եւ ծիրանի, եւ կարմիր կրկին, եւ բեհեզ մանեալ, եւ մազ այծեաց: 25:4: եւ կապուտակ, եւ ծիրանի. եւ կարմիր կրկին, եւ բեհէզ մանեալ. եւ մազ այծեաց. 4 կապոյտ, ծիրանի եւ կրկնակի կարմիր կտաւ, նրբահիւս բեհեզ, այծի մազ, 4 Կապուտակ ու ծիրանեգոյն եւ կրկնակի կարմիր ու բարակ քթան եւ այծի մազ zohrab-1805▾ eastern-1994▾ western am▾	25:44: и [шерсть] голубую, пурпуровую и червленую, и виссон, и козью, 25:4 καὶ και and; even ὑάκινθον υακινθος hyacinth καὶ και and; even πορφύραν πορφυρα purple καὶ και and; even κόκκινον κοκκινος scarlet διπλοῦν διπλους double; twice καὶ και and; even βύσσον βυσσος fine linen κεκλωσμένην κλωθω and; even τρίχας θριξ hair αἰγείας αιγειος of a goat 25:4 וּ û וְ and תְכֵ֧לֶת ṯᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֛ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֥עַת ṯôlˌaʕaṯ תֹּולַעַת worm שָׁנִ֖י šānˌî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen וְ wᵊ וְ and עִזִּֽים׃ ʕizzˈîm עֵז goat 25:4. hyacinthum et purpuram coccumque bis tinctum et byssum pilos caprarumViolet and purple, and scarlet twice dyed, and fine linen, and goats' hair, 4. and blue, and purple, and scarlet, and fine linen, and goats’ ; And blue, and purple, and scarlet, and fine linen, and goats: 4: и [шерсть] голубую, пурпуровую и червленую, и виссон, и козью, 25:4 καὶ και and; even ὑάκινθον υακινθος hyacinth καὶ και and; even πορφύραν πορφυρα purple καὶ και and; even κόκκινον κοκκινος scarlet διπλοῦν διπλους double; twice καὶ και and; even βύσσον βυσσος fine linen κεκλωσμένην κλωθω and; even τρίχας θριξ hair αἰγείας αιγειος of a goat 25:4 וּ û וְ and תְכֵ֧לֶת ṯᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֛ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֥עַת ṯôlˌaʕaṯ תֹּולַעַת worm שָׁנִ֖י šānˌî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen וְ wᵊ וְ and עִזִּֽים׃ ʕizzˈîm עֵז goat 25:4. hyacinthum et purpuram coccumque bis tinctum et byssum pilos caprarum Violet and purple, and scarlet twice dyed, and fine linen, and goats' hair, 4. and blue, and purple, and scarlet, and fine linen, and goats’ ; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4: Так как из материи указанных цветов (текелет, аргаман, толаат, шани) в соединении с виссоном (льном) устроились покрывала скинии (26:1), одежды первосвященника (28:5: и д.), а закон запрещает соединять нити из шерсти и льна (Лев 19:19; Втор 22:11), то очевидно, что она не была материей шерстяной. Под «виссоном», из некоторого были сделаны десять покрывал скинии (26:1), завеса, отделявшая святилище от святого святых (26:31), завеса при входе в скинию (ст. 36), а также сшиты ефод, пояс и наперсник судный первосвященника (28:5: и д.), хитоны, головные повязки, нижнее платье и пояса священников (39:27, 28), разумеется, вероятно, хлопчатая бумага. Это доказывается теми названиями, которые давались данной ткани евреями. Из них «шеш» представляет видоизменение египетского слова «щепе», означающего «лен», а «буц» употребляется для обозначения сирийского льна, отличного от египетского (Иез 27:16). Лен и хлопчатая бумага жителями Востока строго не различались (арабское «каттунь» обозначает и «лен», и «хлопок», а также полотняную материю из хлопка или льна). Adam Clarke: Commentary on the Bible - 1831 25:4: Blue - תכלת techeleth, generally supposed to mean an azure or sky color; rendered by the Septuagint ὑακινθον, and by the Vulgate hyacinthum, a sky-blue or deep violet. Purple - ארגמן argaman, a very precious color, extracted from the purpura or murex, a species of shell-fish, from which it is supposed the famous Tyrian purple came, so costly, and so much celebrated in antiquity. See this largely described, and the manner of dyeing it, in Pliny, Hist. Nat., lib. ix., c. 60-65, edit. Bipont. Scarlet - תולעת tolaath, signifies a worm, of which this colouring matter was made; and, joined with שני shani, which signifies to repeat or double, implies that to strike this color the wool or cloth was twice dipped: hence the Vulgate renders the original coccum bis tinctum, "scarlet twice dyed;" and to this Horace refers, Odar., lib. ii., od. 16, v. 35: - Te Bis Afro Murice Tinctae Vestiunt Lanae - "Thy robes the twice dyed purple stains." It is the same color which the Arabs call al kermez, whence the French cramoisi, and the English crimson. On this subject much may be seen in Bochart, Calmet, and Scheuchzer. Fine linen - שש shesh; whether this means linen, cotton, or silk, is not agreed on among interpreters. Because שש shesh signifies six, the rabbins suppose that it always signifies the fine linen of Egypt, in which six folds constituted one thread; and that when a single fold was meant, בד bad is the term used. See Clarke's note on Gen 41:42. Goats' hair - עזים izzim, goats, but used here elliptically for goats' hair. In different parts of Asia Minor, Syria, Cilicia, and Phrygia, the goats have long, fine, and beautiful hair, in some cases almost as fine as silk, which they shear at proper times, and manufacture into garments. From Virgil, Georg. iii., v. 305-311, we learn that goats' hair manufactured into cloth was nearly of equal value with that formed from wool. Hae quoque non cura nobis leviore tuendae Nec minor usus erit: quamvis Milesia magno Vellera mutentur, Tyrios incocta rubores. Nec minus interea barbas incanaque menta Cinyphii tondent hirci, setasque comantes, Usum in castrorum, et miseris velamina nautis. "For hairy goats of equal profit are With woolly sheep, and ask an equal care. 'Tis true the fleece when drunk with Tyrian juice Is dearly sold, but not for needful use: Meanwhile the pastor shears their hoary beards And eases of their hair the loaden herds. Their camelots, warm in tents, the soldier hold, And shield the shivering mariner from the cold." Dryden. Albert Barnes: Notes on the Bible - 1834 25:4 Blue, and purple, and scarlet - i. e. the material dyed with these colors. The Jewish tradition has been very generally received that this material was wool. Compare Heb 9:19 with Lev 14:4, Lev 14:49, etc. When spun and dyed by the women, it was delivered in the state of yarn; and the weaving and embroidering was left to Aholiab and his assistants, Exo 35:25, Exo 35:35. The "blue" and "purple" dye are usually thought to have been obtained from shell-fish, the "scarlet" from the cochineal insect of the holm-oak. Fine linen - The fine flax or the manufactured linen, for which Egypt was famous Eze 27:7, and which the Egyptians were in the habit of using for dresses of state Gen 41:42. It was used as the groundwork of the figured curtains of the tabernacle as well as of the embroidered hangings of the tent and the court. See Exo 35:35. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:4: blue: Techaileth, generally supposed to mean an azure or sky-colour; rendered by the LXX, υακινθον, uakinthon, and Vulgate, hyacinthum. fine linen: or, silk, Gen 41:42; Eze 16:10; Rev 19:8 John Gill 25:4 And blue, and purple, and scarlet,.... The Jewish doctors are much divided about the sense of the words so rendered by us; some will have one colour, and some another meant; but, according to those learned men, who have taken much pains in searching into the meaning of them, as Bochart and Braunius, it appears that our version of them is most correct: and by these we are not to understand the colours themselves, which could not be brought, nor even the materials for dying them are intended; but wool, or clothes, either silken or linen of those colours: of the former the apostle has taught us to expound them, Heb 9:19 and so Jarchi interprets them of wool thus died, and Josephus (a) also; which was made up into yarn, and wove, and was much used in the garments of the priests, in the curtains of the tabernacle, and in the vail between the holy and the most holy place: and fine linen; the best of which was made in Egypt only, as Aben Ezra says, and much wore there, especially by the priests; and they had such an abundance of it that they traded to other nations with it, see Is 19:9 and of which the Israelites might bring a considerable quantity with them out of Egypt; and goats' hair; though the word hair is not in the text, it is rightly supplied, as it is by the Septuagint version, and others, for not goats themselves, but their hair must be meant; of this the curtains for the covering of the tabernacle were made; Jarchi interprets it the down of goats, the short, small, fine hair that grows under the other. (a) Antiqu. l. 3. c. 6. sect. 1. John Wesley 25:4 Blue, and purple, and scarlet - Materials of those colours. Robert Jamieson, A. R. Fausset and David Brown 25:4 goats' hair--or leather of goats' skin.
25:525:5: եւ մորթս խոյոց կարմիր ներկեալ. եւ մորթս կապուտակեալս. եւ փայտս անփուտս։ 5 խոյերի կարմիր ներկուած մորթիներ, կապոյտ ներկուած մորթիներ եւ կարծր փայտեր, 5 Կարմիր ներկուած խոյի մորթեր ու թէհաշի* մորթեր եւ Սատիմի փայտեր, եւ մորթս խոյոց կարմիր ներկեալ, եւ մորթս ^[336]կապուտակեալս, եւ փայտս ^[337]անփուտս: 25:5: եւ մորթս խոյոց կարմիր ներկեալ. եւ մորթս կապուտակեալս. եւ փայտս անփուտս։ 5 խոյերի կարմիր ներկուած մորթիներ, կապոյտ ներկուած մորթիներ եւ կարծր փայտեր, 5 Կարմիր ներկուած խոյի մորթեր ու թէհաշի* մորթեր եւ Սատիմի փայտեր, zohrab-1805▾ eastern-1994▾ western am▾	25:55: и кожи бараньи красные, и кожи синие, и дерева ситтим, 25:5 καὶ και and; even δέρματα δερμα skin κριῶν κριος and; even δέρματα δερμα skin ὑακίνθινα υακινθινος hyacinth blue καὶ και and; even ξύλα ξυλον wood; timber ἄσηπτα ασηπτος not liable to decay 25:5 וְ wᵊ וְ and עֹרֹ֨ת ʕōrˌōṯ עֹור skin אֵילִ֧ם ʔêlˈim אַיִל ram, despot מְאָדָּמִ֛ים mᵊʔoddāmˈîm אדם be ruddy וְ wᵊ וְ and עֹרֹ֥ת ʕōrˌōṯ עֹור skin תְּחָשִׁ֖ים tᵊḥāšˌîm תַּחַשׁ tachash-skin וַ wa וְ and עֲצֵ֥י ʕᵃṣˌê עֵץ tree שִׁטִּֽים׃ šiṭṭˈîm שִׁטָּה acacia 25:5. et pelles arietum rubricatas pelles ianthinas et ligna setthimAnd rams' skins dyed red, and violet skins, and setim wood: 5. and rams’ skins dyed red, and sealskins, and acacia wood; And rams' skins dyed red, and badgers' skins, and shittim wood: 5: и кожи бараньи красные, и кожи синие, и дерева ситтим, 25:5 καὶ και and; even δέρματα δερμα skin κριῶν κριος and; even δέρματα δερμα skin ὑακίνθινα υακινθινος hyacinth blue καὶ και and; even ξύλα ξυλον wood; timber ἄσηπτα ασηπτος not liable to decay 25:5 וְ wᵊ וְ and עֹרֹ֨ת ʕōrˌōṯ עֹור skin אֵילִ֧ם ʔêlˈim אַיִל ram, despot מְאָדָּמִ֛ים mᵊʔoddāmˈîm אדם be ruddy וְ wᵊ וְ and עֹרֹ֥ת ʕōrˌōṯ עֹור skin תְּחָשִׁ֖ים tᵊḥāšˌîm תַּחַשׁ tachash-skin וַ wa וְ and עֲצֵ֥י ʕᵃṣˌê עֵץ tree שִׁטִּֽים׃ šiṭṭˈîm שִׁטָּה acacia 25:5. et pelles arietum rubricatas pelles ianthinas et ligna setthim And rams' skins dyed red, and violet skins, and setim wood: 5. and rams’ skins dyed red, and sealskins, and acacia wood; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5: Кожи бараньи красные — сафьян. Кожи «тахаш», — от какого животного, дельфина, тюленя или морской породы, они добывались, неизвестно. Несомненно одно, что, предназначенные служить верхним покрывалом скинии (26:14), они отличались прочностью и непромокаемостью. Дерево «ситтим», аравийская акация, отличалось твердостью и легкостью, и потому было самым подходящим для устройства переносной скинии. Adam Clarke: Commentary on the Bible - 1831 25:5: Rams' skins dyed red - ערת אילם מאדמים oroth eylim meoddamim, literally, the skins of red rams. It is a fact attested by many respectable travelers, that in the Levant sheep are often to be met with that have red or violet-coloured fleeces. And almost all ancient writers speak of the same thing. Homer describes the rams of Polyphemus as having a violet-coloured fleece. Αρσενες οΐες ησαν εΰτρεφεες, δασυμαλλοι, Καλοι τε, μεγαλοι τε, ιοδνεφες ειρος εχοντες. Odyss., lib. ix., ver. 425. "Strong were the rams, with native purple fair, Well fed, and largest of the fleecy care." Pope. Pliny, Aristotle, and others mention the same. And from facts of this kind it is very probable that the fable of the golden fleece had its origin. In the Zetland Isles I have seen sheep with variously coloured fleeces, some white, some black, some black and white, some of a very fine chocolate color. Beholding those animals brought to my recollection those words of Virgil: - Ipse sed in pratis Aries jam suave rubenti Murice, jam croceo mutabit vellera luto. Eclog. iv., ver. 43. "No wool shall in dissembled colors shine; But the luxurious father of the fold, With native purple or unborrow'd gold, Beneath his pompous fleece shall proudly sweat, And under Tyrian robes the lamb shall bleat." Dryden. Badgers' skins - ערת תחשים oroth techashim. Few terms have afforded greater perplexity to critics and commentators than this. Bochart has exhausted the subject, and seems to have proved that no kind of animal is here intended, but a color. None of the ancient versions acknowledge an animal of any kind except the Chaldee, which seems to think the badger is intended, and from it we have borrowed our translation of the word. The Septuagint and Vulgate have skins dyed a violet color; the Syriac, azure; the Arabic, black; the Coptic, violet; the modern Persic, ram-skins, etc. The color contended for by Bochart is the hysginus, which is a very deep blue. So Pliny, Coccoque tinctum Tyrio tingere, ut fieret hysginum. "They dip crimson in purple to make the color called hysginus." - Hist. Nat., lib. ix., c. 65, edit. Bipont. Shittim wood - By some supposed to be the finest species of the cedar; by others, the acacia Nilotica, a species of thorn, solid, light, and very beautiful. This acacia is known to have been plentiful in Egypt, and it abounds in Arabia Deserta, the very place in which Moses was when he built the tabernacle; and hence it is reasonable to suppose that he built it of that wood, which was every way proper for his purpose. Albert Barnes: Notes on the Bible - 1834 25:5 Rams' skins dyed red - Skins tanned and colored like the leather now known as red morocco. Badgers' skins - Rather, leather, probably of a sky-blue color, formed from the skins of the תחשׁ tachash (a general name for marine animals), which was well adapted as a protection against the weather. Shittim wood - The word שׁטים shı̂ ṭ ṭ â m is the plural form of שׁטה shı̂ ṭ â h, which occurs as the name of the growing tree, Isa 41:19. The tree is satisfactorily identified with the Acacia seyal, a gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger. It flourishes in the driest situations, and is scattered more or less numerously over the Sinaitic Peninsula. It appears to be the only good wood produced in the wilderness. No other kind of wood was employed in the tabernacle or its furniture. In the construction of the temple cedar and fir took its place Kg1 5:8; Kg1 6:18; Ch2 2:8. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:5: Exo 26:14 shittim wood: Exo 26:15, Exo 26:26, Exo 26:37, Exo 27:1, Exo 36:20 Geneva 1599 25:5 And rams' skins dyed red, and badgers' skins, and (c) shittim wood, (c) Which is thought to be a kindred of Cedar, which will not rot. John Gill 25:5 And rams' skins died red,.... Of these were made a covering for the tent or tabernacle: and badgers' skins, which were for the same use: the Septuagint version calls them hyacinth or blue skins; according to which, they seem to be the rams' skins died blue; and so Josephus (b) seems to have understood it; and it is much questionable whether the same creature is meant we call the badger, since that with the Israelites was an unclean creature; nor is its skin made use of for shoes, or well could be, as the skin of this creature is said to be, Ezek 16:10. Jarchi says it was a kind of beast only at that time; and Aben Ezra says, it was known in those days but not now: and shittim wood; supposed by the Jewish writers, as Kimchi (c), and Ben Melech from him, to be the best and most excellent kind of cedar: Aben Ezra conjectures, and he delivers it but as a conjecture, that there might be near Mount Sinai a forest of "shittim" trees; and while the Israelites were there they cut them down for booths, which they might carry with them when they removed from thence; for, he says, Moses did not speak of the tabernacle till after the day of atonement: and since Acacia is by much the largest and the most common tree of the deserts of Arabia, as Dr. Shaw (d) observes, he thinks there some reason to conjecture, that the "shittim wood", whereof the several utensils of the tabernacle, &c. were made, was the wood of Acacia: and long ago it was the opinion of Cordus (e) that the "shittim wood" was the Acacia of Dioscorides; and it is the same with the Senton or Santon of the Arabians, which is the Egyptian thorn that grows in the wilderness, of which Herodotus (f) says, they cut wood of two cubits out of and make ships of burden of it: this is said to grow in the parts of Egypt at a distance from the sea; in the mountains of Sinai, at the Red sea, about Suez, in the barren wilderness; which circumstances seem to determine it to be the "shittim wood" (g): some places where it might grow in plenty seem to have had their names from it, see Num 25:1. (b) Ut supra. (Antiq. l. 3. c. 6. sect. 1.) (c) Sepher Shorash. rad. (d) Travels, p. 144. Ed. 2. (e) Apud Drus. Heb. Adag. Decur. 3. Adag. 4. (f) Euterpe, sive, l. 2. c. 96. (g) Vid. Scheuchzer. Physic. Sacr. vol. 2. p. 204. John Wesley 25:5 Shittim - wood - A kind of wood growing in Egypt and the deserts of Arabia, very durable and precious. Robert Jamieson, A. R. Fausset and David Brown 25:5 badgers' skins--The badger was an unclean animal, and is not a native of the East--rather some kind of fish, of the leather of which sandals are made in the East. [See on Ex 39:34 and Ezek 16:10.] shittim wood--or Shittah (Is 41:19), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks.
25:625:6: Եւ եւղ լուսոյ. եւ խունկս յեւղ օծման՝ եւ ՚ի հանդերձանս խնկոց. 6 լոյսի համար ձէթ եւ օծութեան իւղի ու խնկի համար բաղադրանիւթեր, 6 Լոյսի համար իւղ, օծման իւղի ու անուշահոտ խունկի համար համեմներ, եւ եւղ լուսոյ եւ խունկս` յեւղ օծման եւ ի հանդերձանս խնկոց: 25:6: Եւ եւղ լուսոյ. եւ խունկս յեւղ օծման՝ եւ ՚ի հանդերձանս խնկոց. 6 լոյսի համար ձէթ եւ օծութեան իւղի ու խնկի համար բաղադրանիւթեր, 6 Լոյսի համար իւղ, օծման իւղի ու անուշահոտ խունկի համար համեմներ, zohrab-1805▾ eastern-1994▾ western am▾	25:66: елей для светильника, ароматы для елея помазания и для благовонного курения, 25:7 καὶ και and; even λίθους λιθος stone σαρδίου σαρδιος ruby καὶ και and; even λίθους λιθος stone εἰς εις into; for τὴν ο the γλυφὴν γλυφη into; for τὴν ο the ἐπωμίδα επωμις and; even τὸν ο the ποδήρη ποδηρης feet 25:6 שֶׁ֖מֶן šˌemen שֶׁמֶן oil לַ la לְ to † הַ the מָּאֹ֑ר mmāʔˈōr מָאֹור lamp בְּשָׂמִים֙ bᵊśāmîm בֹּשֶׂם balsam-tree לְ lᵊ לְ to שֶׁ֣מֶן šˈemen שֶׁמֶן oil הַ ha הַ the מִּשְׁחָ֔ה mmišḥˈā מִשְׁחָה anointment וְ wᵊ וְ and לִ li לְ to קְטֹ֖רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice הַ ha הַ the סַּמִּֽים׃ ssammˈîm סַם perfume 25:6. oleum ad luminaria concinnanda aromata in unguentum et thymiama boni odorisOil to make lights: spices for ointment, and for sweetsmelling incense: 6. oil for the light, spices for the anointing oil, and for the sweet incense; Oil for the light, spices for anointing oil, and for sweet incense: 6: елей для светильника, ароматы для елея помазания и для благовонного курения, 25:7 καὶ και and; even λίθους λιθος stone σαρδίου σαρδιος ruby καὶ και and; even λίθους λιθος stone εἰς εις into; for τὴν ο the γλυφὴν γλυφη into; for τὴν ο the ἐπωμίδα επωμις and; even τὸν ο the ποδήρη ποδηρης feet 25:6 שֶׁ֖מֶן šˌemen שֶׁמֶן oil לַ la לְ to † הַ the מָּאֹ֑ר mmāʔˈōr מָאֹור lamp בְּשָׂמִים֙ bᵊśāmîm בֹּשֶׂם balsam-tree לְ lᵊ לְ to שֶׁ֣מֶן šˈemen שֶׁמֶן oil הַ ha הַ the מִּשְׁחָ֔ה mmišḥˈā מִשְׁחָה anointment וְ wᵊ וְ and לִ li לְ to קְטֹ֖רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice הַ ha הַ the סַּמִּֽים׃ ssammˈîm סַם perfume 25:6. oleum ad luminaria concinnanda aromata in unguentum et thymiama boni odoris Oil to make lights: spices for ointment, and for sweetsmelling incense: 6. oil for the light, spices for the anointing oil, and for the sweet incense; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6: Ароматы для елея помазания перечислены в 30:23–25; для благовонного курения — в 30:34–36. Adam Clarke: Commentary on the Bible - 1831 25:6: Oil for the light - This they must have brought with them from Egypt, for they could not get any in the wilderness where there were no olives; but it is likely that this and some other directions refer more to what was to be done when in their fixed and settled residence, than while wandering in the wilderness. Spices - To make a confection for sweet incense, abounded in different parts of these countries. Albert Barnes: Notes on the Bible - 1834 25:6-7 See the notes to Exo. 27; 28; 30, R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:6: Oil for: Exo 25:37, Exo 27:20, Exo 40:24, Exo 40:25 spices: exo 30:23-38 Geneva 1599 25:6 Oil for the light, spices for (d) anointing oil, and for sweet incense, (d) Ordained for the priest. John Gill 25:6 Oil for the light,.... For the light of the lamps in the candlestick: this was oil olive, as the Targum of Jonathan, and so Jarchi, see Ex 27:20, spices for anointing oil; for the anointing of Aaron and his sons, and the tabernacle and its vessels, such as pure myrrh, sweet cinnamon, sweet calamus, and cassia: and for sweet incense; as stacte, onycha, and galbanum; from whence they had this oil and these spices, it is not easy to say, unless they brought them out of Egypt with them; which is likely, since the deserts of Arabia could not furnish them with them.
25:725:7: եւ ականս սարդիոնս. եւ ականս գրոյ ՚ի գործ վակասին. եւ զպճղնաւորն։ 7 սարդիոնի քարեր, վակասի վրայ ագուցուելու քարեր եւ պատմուճան: 7 Եղնգնաքարեր ու եփուտին ու լանջապանակին վրայ գամուելու քարեր։ եւ ականս սարդիոնս, եւ ականս գրոյ ի գործ ^[338]վակասին, եւ ^[339]զպճղնաւորն: 25:7: եւ ականս սարդիոնս. եւ ականս գրոյ ՚ի գործ վակասին. եւ զպճղնաւորն։ 7 սարդիոնի քարեր, վակասի վրայ ագուցուելու քարեր եւ պատմուճան: 7 Եղնգնաքարեր ու եփուտին ու լանջապանակին վրայ գամուելու քարեր։ zohrab-1805▾ eastern-1994▾ western am▾	25:77: камень оникс и камни вставные для ефода и для наперсника. 25:8 καὶ και and; even ποιήσεις ποιεω do; make μοι μοι me ἁγίασμα αγιασμα and; even ὀφθήσομαι οραω view; see ἐν εν in ὑμῖν υμιν you 25:7 אַבְנֵי־ ʔavnê- אֶבֶן stone שֹׁ֕הַם šˈōham שֹׁהַם carnelian וְ wᵊ וְ and אַבְנֵ֖י ʔavnˌê אֶבֶן stone מִלֻּאִ֑ים milluʔˈîm מִלֻּאִים installation לָ lā לְ to † הַ the אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod וְ wᵊ וְ and לַ la לְ to † הַ the חֹֽשֶׁן׃ ḥˈōšen חֹשֶׁן breast-piece 25:7. lapides onychinos et gemmas ad ornandum ephod ac rationaleOnyx stones, and precious stones to adorn the ephod and the rational. 7. onyx stones, and stones to be set, for the ephod, and for the breastplate. Onyx stones, and stones to be set in the ephod, and in the breastplate: 7: камень оникс и камни вставные для ефода и для наперсника. 25:8 καὶ και and; even ποιήσεις ποιεω do; make μοι μοι me ἁγίασμα αγιασμα and; even ὀφθήσομαι οραω view; see ἐν εν in ὑμῖν υμιν you 25:7 אַבְנֵי־ ʔavnê- אֶבֶן stone שֹׁ֕הַם šˈōham שֹׁהַם carnelian וְ wᵊ וְ and אַבְנֵ֖י ʔavnˌê אֶבֶן stone מִלֻּאִ֑ים milluʔˈîm מִלֻּאִים installation לָ lā לְ to † הַ the אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod וְ wᵊ וְ and לַ la לְ to † הַ the חֹֽשֶׁן׃ ḥˈōšen חֹשֶׁן breast-piece 25:7. lapides onychinos et gemmas ad ornandum ephod ac rationale Onyx stones, and precious stones to adorn the ephod and the rational. 7. onyx stones, and stones to be set, for the ephod, and for the breastplate. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: Камни «шогам», оникс или аквамарин; «камни вставные», которые нужно вставить в оправе в облачение первосвященника (28:17–20; 39:10–13). Adam Clarke: Commentary on the Bible - 1831 25:7: Onyx stones - We have already met with the stone called שהם shoham, Gen 2:12, and acknowledged the difficulty of ascertaining what is meant by it. Some think the onyx, some the sardine, and some the emerald, is meant. We cannot say precisely what it was; possibly it might have been that fine pale pebble, called the Egyptian pebble, several specimens of which now lie before me, which were brought from the coast of the Red Sea, and other parts in Egypt, by a particular friend of mine, on purpose to add to my collection of minerals. Stones to be set in the ephod - אבני מלאים abney milluim, stones of filling up. Stones so cut as to be proper to be set in the gold work of the breastplate. The אפד ephod - It is very difficult to tell what this was, or in what form it was made. It was a garment of some kind peculiar to the priests, and ever considered essential to all the parts of Divine worship, for without it no person attempted to inquire of God. As the word itself comes from the root אפד aphad, he tied or bound close, Calmet supposes that it was a kind of girdle, which, brought from behind the neck and over the shoulders, and so hanging down before, was put cross upon the stomach, and then carried round the waist, and thus made a girdle to the tunic. Where the ephod crossed on the breast there was a square ornament called חשן choshen, the breastplate, in which twelve precious stones were set, each bearing one of the names of the twelve sons of Jacob engraven on it. There were two sorts of ephods, one of plain linen for the priests, the other very much embroidered for the high priest. As there was nothing singular in this common sort, no particular description is given; but that of the high priest is described very much in detail Exo 28:6-8. It was distinguished from the common ephod by being composed of gold, blue, purple, scarlet, fine twisted linen, and cunning work, i.e., superbly ornamented and embroidered. This ephod was fastened on the shoulders with two precious stones, on which the twelve names of the twelve tribes of Israel were engraved, six names on each stone. These two stones, thus engraved, were different from those on the breastplate, with which they have been confounded. From Calmet's description the ephod seems to have been a series of belts, fastened to a collar, which were intended to keep the garments of the priest closely attached to his body: but there is some reason to believe that it was a sort of garment like that worn by our heralds; it covered the back, breast, and belly, and was open at the sides. A piece of the same kind of stuff with itself united it on the shoulders, where the two stones, already mentioned, were placed, and it was probably without sleeves. See Clarke on Exo 28:2 (note), etc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:7: Onyx stones: Exo 28:9-21 ephod: Exo 28:4, Exo 28:6, Exo 28:15 John Gill 25:7 Onyx stones,.... So called from their likeness to the nail of a man's finger: the Targum of Onkelos calls them stones of beryl; and the Targum of Jonathan gems of beryl; and the Septuagint version, stones of sardius; and some take them to be the sardonyx stones, which have a likeness both to the onyx and to the sardius: and stones to be set in the ephod, and in the breastplate; two onyx stones were set in the ephod, one of the garments of the high priest, and an onyx stone, with eleven other precious stones, were set in the breastplate of the high priest: these stones were doubtless among the jewels set in gold and silver the Israelites had of the Egyptians, and brought with them out of Egypt. Robert Jamieson, A. R. Fausset and David Brown 25:7 ephod--a square cloak, hanging down from the shoulders, and worn by priests.
25:825:8: Եւ արասցե՛ս ինձ սրբութիւն, եւ երեւեցայց ՚ի ձեզ։ 8 Ինձ համար սրբարան կը կառուցես, եւ ես կ’երեւամ ձեզ: 8 Ինծի սրբարան մը թող շինեն, որպէս զի իրենց մէջ բնակիմ։ Եւ ^[340]արասցես ինձ սրբութիւն, եւ ^[341]երեւեցայց ի ձեզ: 25:8: Եւ արասցե՛ս ինձ սրբութիւն, եւ երեւեցայց ՚ի ձեզ։ 8 Ինձ համար սրբարան կը կառուցես, եւ ես կ’երեւամ ձեզ: 8 Ինծի սրբարան մը թող շինեն, որպէս զի իրենց մէջ բնակիմ։ zohrab-1805▾ eastern-1994▾ western am▾	25:88: И устроят они Мне святилище, и буду обитать посреди их; 25:9 καὶ και and; even ποιήσεις ποιεω do; make μοι μοι me κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐγώ εγω I σοι σοι you δεικνύω δεικνυω show ἐν εν in τῷ ο the ὄρει ορος mountain; mount τὸ ο the παράδειγμα παραδειγμα the σκηνῆς σκηνη tent καὶ και and; even τὸ ο the παράδειγμα παραδειγμα all; every τῶν ο the σκευῶν σκευος vessel; jar αὐτῆς αυτος he; him οὕτω ουτως so; this way ποιήσεις ποιεω do; make 25:8 וְ wᵊ וְ and עָ֥שׂוּ ʕˌāśû עשׂה make לִ֖י lˌî לְ to מִקְדָּ֑שׁ miqdˈāš מִקְדָּשׁ sanctuary וְ wᵊ וְ and שָׁכַנְתִּ֖י šāḵantˌî שׁכן dwell בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst 25:8. facientque mihi sanctuarium et habitabo in medio eorumAnd they shall make me a sanctuary, and I will dwell in the midst of them: 8. And let them make me a sanctuary; that I may dwell among them. And let them make me a sanctuary; that I may dwell among them: 8: И устроят они Мне святилище, и буду обитать посреди их; 25:9 καὶ και and; even ποιήσεις ποιεω do; make μοι μοι me κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐγώ εγω I σοι σοι you δεικνύω δεικνυω show ἐν εν in τῷ ο the ὄρει ορος mountain; mount τὸ ο the παράδειγμα παραδειγμα the σκηνῆς σκηνη tent καὶ και and; even τὸ ο the παράδειγμα παραδειγμα all; every τῶν ο the σκευῶν σκευος vessel; jar αὐτῆς αυτος he; him οὕτω ουτως so; this way ποιήσεις ποιεω do; make 25:8 וְ wᵊ וְ and עָ֥שׂוּ ʕˌāśû עשׂה make לִ֖י lˌî לְ to מִקְדָּ֑שׁ miqdˈāš מִקְדָּשׁ sanctuary וְ wᵊ וְ and שָׁכַנְתִּ֖י šāḵantˌî שׁכן dwell בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst 25:8. facientque mihi sanctuarium et habitabo in medio eorum And they shall make me a sanctuary, and I will dwell in the midst of them: 8. And let them make me a sanctuary; that I may dwell among them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-9: Как видно из 25:40; Деян 7:44; Евр 8:5, Моисею даны были не только словесные наставления относительно устройства скинии и ее принадлежности, но и были показаны самые образцы здания и находящихся в нем предметов. Adam Clarke: Commentary on the Bible - 1831 25:8: Let them make me a sanctuary - מקדש mikdash, a holy place, such as God might dwell in; this was that part of the tabernacle that was called the most holy place, into which the high priest entered only once a year, on the great day of atonement. That I may dwell among them - "This," says Mr. Ainsworth, "was the main end of all; and to this all the particulars are to be referred, and by this they are to be opened. For this sanctuary, as Solomon's temple afterwards, was the place of prayer, and of the public service of God, Lev 17:4-6; Mat 21:13; and it signified the Church which is the habitation of God through the Spirit, Co2 6:16; Eph 2:19-22; Rev 21:2, Rev 21:3; and was a visible sign of God's presence and protection, Lev 26:11, Lev 26:12; Eze 37:27, Eze 37:28; Kg1 6:12, Kg1 6:13; and of his leading them to his heavenly glory. For as the high priest entered into the tabernacle, and through the veil into the most holy place where God dwelt; so Christ entered into the holy of holies, and we also enter through the veil, that is to say his flesh. See the use made of this by the apostle, Hebrews 9 and 10. Thus the sanctuary is to be applied as a type, 1. To Christ's person, Heb 8:2; Heb 9:11, Heb 9:12; Joh 2:19-21. 2. To every Christian, Co1 6:19. 3. To the Church; both particular, Heb 3:6; Ti1 3:15; and universal, Heb 10:21 : and it was because of the very extensive signification of this building, that the different things concerning this sanctuary are particularly set down by Moses, and so variously applied by the prophets and by the apostles." - See Ainsworth. As the dwelling in this tabernacle was the highest proof of God's grace and mercy towards the Israelites, so it typified Christ's dwelling by faith in the hearts of believers, and thus giving them the highest and surest proof of their reconciliation to God, and of his love and favor to them; see Eph 1:22; Eph 3:17. Albert Barnes: Notes on the Bible - 1834 25:8 sanctuary - i. e. a hallowed place. This is the most comprehensive of the words that relate to the place dedicated to Yahweh. It included the tabernacle with its furniture, its tent, and its court. That I may dwell among them - The purpose of the sanctuary is here definitely declared by the Lord Himself. It was to be the constant witness of His presence among His people. Compare the marginal references. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:8: a sanctuary: Exo 15:2, Exo 36:1-4; Lev 4:6, Lev 10:4, Lev 21:12; Heb 9:1, Heb 9:2 I may dwell: Exo 29:45; Kg1 6:13; Isa 12:6; Zac 2:10, Zac 8:3; Co2 6:16; Heb 3:6; Rev 21:3 Geneva 1599 25:8 And let them make me a (e) sanctuary; that I may dwell among them. (e) A place both to offer sacrifice, and to hear the law. John Gill 25:8 And let them make me a sanctuary,.... An holy place to dwell in, and so called from his dwelling in it, as follows: that I may dwell amongst them; in the midst of them, where the tabernacle was always placed; and there he dwelt as their King and their God, to whom they might have recourse on all occasions, and whom they should serve and worship; this sanctuary was to be made of many of the materials before mentioned by the Israelites, whom Moses should employ, and to whom he should give directions for the making it, according to the pattern showed him: and so the Jewish writers interpret "make me", or "to me", i.e. of mine, of mine holy things, things sanctified and separated to his use; and they bring this passage to prove that the workmen in the temple were to be paid only out of the holy things, or money given for the repair of it (h): this was a type of the human nature of Christ, the true sanctuary and tabernacle which God pitched and not man, and in which the fulness of the Godhead dwells bodily; and of the church of God, the temple of the living God, among whom he walks, and with whom he dwells, Heb 8:2. (h) Maimon. & Bartenora in Misn. Temurah, c. 7. sect. 1. John Wesley 25:8 A sanctuary - A place of public and solemn worship; that I may dwell among them. Not by my essence, which is everywhere; but by my grace and glorious operations. Robert Jamieson, A. R. Fausset and David Brown 25:8 a sanctuary; that I may dwell among them--In one sense the tabernacle was to be a palace, the royal residence of the King of Israel, in which He was to dwell among His people, receive their petitions, and issue His responses. But it was also to be a place of worship, in which God was to record His name and to enshrine the mystic symbols of His presence.
25:925:9: Եւ արասցե՛ս ինձ ըստ ամենայնի զոր ցուցից քեզ ՚ի լերինն. օրինակ խորանի՝ եւ օրինակ ամենայն սպասուց նորա. 9 Դու խորանն ու նրա ամբողջ սպասքը ինձ համար կը պատրաստես ըստ այն օրինակի, որ լերան վրայ ցոյց կը տամ քեզ: Այսպէս կը պատրաստես. 9 Խորանին օրինակը եւ անոր բոլոր կարասիներուն օրինակը, բոլոր քեզի ցուցուցածիս պէս, ճիշդ այնպէս շինեցէք»։ Եւ արասցես ինձ ըստ`` ամենայնի զոր ցուցի քեզ ^[342]ի լերինն` օրինակ խորանի եւ օրինակ ամենայն սպասուց նորա, եւ այսպէս ^[343]արասցես: 25:9: Եւ արասցե՛ս ինձ ըստ ամենայնի զոր ցուցից քեզ ՚ի լերինն. օրինակ խորանի՝ եւ օրինակ ամենայն սպասուց նորա. 9 Դու խորանն ու նրա ամբողջ սպասքը ինձ համար կը պատրաստես ըստ այն օրինակի, որ լերան վրայ ցոյց կը տամ քեզ: Այսպէս կը պատրաստես. 9 Խորանին օրինակը եւ անոր բոլոր կարասիներուն օրինակը, բոլոր քեզի ցուցուցածիս պէս, ճիշդ այնպէս շինեցէք»։ zohrab-1805▾ eastern-1994▾ western am▾	25:99: всё, как Я показываю тебе, и образец скинии и образец всех сосудов ее; так и сделайте. 25:10 καὶ και and; even ποιήσεις ποιεω do; make κιβωτὸν κιβωτος ark μαρτυρίου μαρτυριον evidence; testimony ἐκ εκ from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος two πήχεων πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the πλάτος πλατος breadth καὶ και and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the ὕψος υψος height; on high 25:9 כְּ kᵊ כְּ as כֹ֗ל ḵˈōl כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i מַרְאֶ֣ה marʔˈeh ראה see אֹותְךָ֔ ʔôṯᵊḵˈā אֵת [object marker] אֵ֚ת ˈʔēṯ אֵת [object marker] תַּבְנִ֣ית tavnˈîṯ תַּבְנִית model הַ ha הַ the מִּשְׁכָּ֔ן mmiškˈān מִשְׁכָּן dwelling-place וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] תַּבְנִ֣ית tavnˈîṯ תַּבְנִית model כָּל־ kol- כֹּל whole כֵּלָ֑יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and כֵ֖ן ḵˌēn כֵּן thus תַּעֲשֽׂוּ׃ ס taʕᵃśˈû . s עשׂה make 25:9. iuxta omnem similitudinem tabernaculi quod ostendam tibi et omnium vasorum in cultum eius sicque facietis illudAccording to all the likeness of the tabernacle which I will shew thee, and of all the vessels for the service thereof: and thus you shall make it: 9. According to all that I shew thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it. According to all that I shew thee, [after] the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make: 9: всё, как Я показываю тебе, и образец скинии и образец всех сосудов ее; так и сделайте. 25:10 καὶ και and; even ποιήσεις ποιεω do; make κιβωτὸν κιβωτος ark μαρτυρίου μαρτυριον evidence; testimony ἐκ εκ from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος two πήχεων πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the πλάτος πλατος breadth καὶ και and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the ὕψος υψος height; on high 25:9 כְּ kᵊ כְּ as כֹ֗ל ḵˈōl כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i מַרְאֶ֣ה marʔˈeh ראה see אֹותְךָ֔ ʔôṯᵊḵˈā אֵת [object marker] אֵ֚ת ˈʔēṯ אֵת [object marker] תַּבְנִ֣ית tavnˈîṯ תַּבְנִית model הַ ha הַ the מִּשְׁכָּ֔ן mmiškˈān מִשְׁכָּן dwelling-place וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] תַּבְנִ֣ית tavnˈîṯ תַּבְנִית model כָּל־ kol- כֹּל whole כֵּלָ֑יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and כֵ֖ן ḵˌēn כֵּן thus תַּעֲשֽׂוּ׃ ס taʕᵃśˈû . s עשׂה make 25:9. iuxta omnem similitudinem tabernaculi quod ostendam tibi et omnium vasorum in cultum eius sicque facietis illud According to all the likeness of the tabernacle which I will shew thee, and of all the vessels for the service thereof: and thus you shall make it: 9. According to all that I shew thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:9: After the pattern of the tabernacle - It has been supposed that there had been a tabernacle before that erected by Moses, though it probably did not now exist; but the tabernacle which Moses is ordered to make was to be formed exactly on the model of this ancient one, the pattern of which God showed him in the mount, Exo 25:40. The word משכן mishcan signifies literally the dwelling or habitation; and this was so called because it was the dwelling place of God; and the only place on the earth in which he made himself manifest. See Clarke's note on Exo 25:40, and on Exo 33:7-10. Albert Barnes: Notes on the Bible - 1834 25:9 According to all that I shew thee - The tabernacle and all that pertained to it were to be in strict accordance with the ideas Rev_ealed by the Lord to Moses (compare Exo 25:40; Exo 26:30; Act 7:44; Heb 8:5). The word here translated "pattern" is also used to denote the plans for the temple which were given by David to Solomon Ch1 28:11-12, Ch1 28:19; it is elsewhere rendered "form, likeness, similitude," Deu 4:16-17; Eze 8:3, Eze 8:10. The tabernacle - The Hebrew word signifies the "dwelling-place." It here denotes the wooden structure, containing the holy place and the most holy place, with the tent which sheltered it. See Exo 26:1 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:9: the pattern of the tabernacle: Exo 25:40; Ch1 28:11-19; Heb 8:5, Heb 9:9 John Gill 25:9 According to all that I show thee,.... That is, the sanctuary was to be made in all respects exactly according to the view of it that Moses now had upon the mount from God, and which he was to communicate to the workmen for their instruction and direction: after the pattern of the tabernacle, and of the pattern of all the instruments thereof, even so shall ye make it: and by the "pattern" is not meant an idea of it, impressed on the mind of Moses, or a picture of it which was shown him, but a little edifice representing it in all its parts, a perfect model of it: and so Maimonides (i) says, "Tabnith", the word here used, signifies the structure and disposition of anything, i.e. the form of it in a four square, in roundness, in a triangle, or in any of the like figures, see Heb 8:5 and so David had, by the Spirit, a pattern of the temple, and which he gave to his son Solomon, to build according to it, 1Chron 28:11. (i) Moreh Nevochim, par. 1. c. 3. John Wesley 25:9 According to all that I shew thee - God shewed him an exact plan of it in little, which he must conform to in all points. And God did not only shew him the model, but gave him also particular directions how to frame the tabernacle, according to that model, in all the parts of it. When Moses was to describe the creation of the world, tho' it be such a stately and curious fabrick, yet he gave a very short and general account of it; but when he comes to describe the tabernacle, he doth it with the greatest niceness and accuracy imaginable: for God's church and instituted religion is more precious to him than all the rest of the world. And the scriptures were written not to describe to us the works of nature, (a general view of which is sufficient to lead us to the knowledge of the Creator,) but to acquaint us with the methods of grace, and those things which are purely matters of revelation. Robert Jamieson, A. R. Fausset and David Brown 25:9 According to all that I show thee, after the pattern of the tabernacle--The proposed erection could be, in the circumstances of the Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after "the pattern" shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but that it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected with the true God and His worship.
25:1025:10: եւ ա՛յսպէս արասցես։ Արասցե՛ս տապանա՛կ վկայութեան յանփուտ փայտից։ յերկուց կանգնոց եւ ՚ի կիսոյ զերկայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զլայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զբարձրութիւն նորա։ 10 Վկայութեան տապանակ կը պատրաստես կարծր փայտից: Երկուսուկէս կանգուն թող լինի դրա երկարութիւնը, մէկուկէս կանգուն՝ դրա լայնութիւնը, մէկուկէս կանգուն՝ դրա բարձրութիւնը: 10 «Սատիմի փայտէ տապանակ մը թող շինեն. անոր երկայնութիւնը՝ երկու կանգուն ու կէս եւ լայնութիւնը՝ մէկ կանգուն ու կէս եւ բարձրութիւնը մէկ կանգուն ու կէս ըլլայ։ Արասցես տապանակ վկայութեան յանփուտ փայտից. յերկուց կանգնոց եւ ի կիսոյ զերկայնութիւն նորա, եւ ի կանգնոյ եւ ի կիսոյ զլայնութիւն նորա, եւ ի կանգնոյ եւ ի կիսոյ զբարձրութիւն նորա: 25:10: եւ ա՛յսպէս արասցես։ Արասցե՛ս տապանա՛կ վկայութեան յանփուտ փայտից։ յերկուց կանգնոց եւ ՚ի կիսոյ զերկայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զլայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զբարձրութիւն նորա։ 10 Վկայութեան տապանակ կը պատրաստես կարծր փայտից: Երկուսուկէս կանգուն թող լինի դրա երկարութիւնը, մէկուկէս կանգուն՝ դրա լայնութիւնը, մէկուկէս կանգուն՝ դրա բարձրութիւնը: 10 «Սատիմի փայտէ տապանակ մը թող շինեն. անոր երկայնութիւնը՝ երկու կանգուն ու կէս եւ լայնութիւնը՝ մէկ կանգուն ու կէս եւ բարձրութիւնը մէկ կանգուն ու կէս ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	25:1010: Сделайте ковчег из дерева ситтим: длина ему два локтя с половиною, и ширина ему полтора локтя, и высота ему полтора локтя; 25:11 καὶ και and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf καθαρῷ καθαρος clean; clear ἔξωθεν εξωθεν from outside; outer καὶ και and; even ἔσωθεν εσωθεν from inside; inwardly χρυσώσεις χρυσοω gild αὐτήν αυτος he; him καὶ και and; even ποιήσεις ποιεω do; make αὐτῇ αυτος he; him κυμάτια κυματιον of gold; golden κύκλῳ κυκλω circling; in a circle 25:10 וְ wᵊ וְ and עָשׂ֥וּ ʕāśˌû עשׂה make אֲרֹ֖ון ʔᵃrˌôn אֲרֹון ark עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia אַמָּתַ֨יִם ʔammāṯˌayim אַמָּה cubit וָ wā וְ and חֵ֜צִי ḥˈēṣî חֲצִי half אָרְכֹּ֗ו ʔorkˈô אֹרֶךְ length וְ wᵊ וְ and אַמָּ֤ה ʔammˈā אַמָּה cubit וָ wā וְ and חֵ֨צִי֙ ḥˈēṣî חֲצִי half רָחְבֹּ֔ו roḥbˈô רֹחַב breadth וְ wᵊ וְ and אַמָּ֥ה ʔammˌā אַמָּה cubit וָ wā וְ and חֵ֖צִי ḥˌēṣî חֲצִי half קֹמָתֹֽו׃ qōmāṯˈô קֹומָה height 25:10. arcam de lignis setthim conpingite cuius longitudo habeat duos semis cubitos latitudo cubitum et dimidium altitudo cubitum similiter ac semissemFrame an ark of setim wood, the length whereof shall be of two cubits and a half; the breadth, a cubit and a half; the height, likewise, a cubit and a half. 10. And they shall make an ark of acacia wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. And they shall make an ark [of] shittim wood: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof: 10: Сделайте ковчег из дерева ситтим: длина ему два локтя с половиною, и ширина ему полтора локтя, и высота ему полтора локтя; 25:11 καὶ και and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf καθαρῷ καθαρος clean; clear ἔξωθεν εξωθεν from outside; outer καὶ και and; even ἔσωθεν εσωθεν from inside; inwardly χρυσώσεις χρυσοω gild αὐτήν αυτος he; him καὶ και and; even ποιήσεις ποιεω do; make αὐτῇ αυτος he; him κυμάτια κυματιον of gold; golden κύκλῳ κυκλω circling; in a circle 25:10 וְ wᵊ וְ and עָשׂ֥וּ ʕāśˌû עשׂה make אֲרֹ֖ון ʔᵃrˌôn אֲרֹון ark עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia אַמָּתַ֨יִם ʔammāṯˌayim אַמָּה cubit וָ wā וְ and חֵ֜צִי ḥˈēṣî חֲצִי half אָרְכֹּ֗ו ʔorkˈô אֹרֶךְ length וְ wᵊ וְ and אַמָּ֤ה ʔammˈā אַמָּה cubit וָ wā וְ and חֵ֨צִי֙ ḥˈēṣî חֲצִי half רָחְבֹּ֔ו roḥbˈô רֹחַב breadth וְ wᵊ וְ and אַמָּ֥ה ʔammˌā אַמָּה cubit וָ wā וְ and חֵ֖צִי ḥˌēṣî חֲצִי half קֹמָתֹֽו׃ qōmāṯˈô קֹומָה height 25:10. arcam de lignis setthim conpingite cuius longitudo habeat duos semis cubitos latitudo cubitum et dimidium altitudo cubitum similiter ac semissem Frame an ark of setim wood, the length whereof shall be of two cubits and a half; the breadth, a cubit and a half; the height, likewise, a cubit and a half. 10. And they shall make an ark of acacia wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-11: Сделанный из аравийской акации, длиной около 30: вершков (локоть — около 3/4: аршина), шириной и высотой около 18: вершков, ковчег завета снаружи и изнутри был обложен золотыми листами. На самом ли верху, или же ниже шел венец, текст не говорит. Matthew Henry: Concise Commentary on the Whole Bible - 1706 10 And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. 11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 12 And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 13 And thou shalt make staves of shittim wood, and overlay them with gold. 14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. 15 The staves shall be in the rings of the ark: they shall not be taken from it. 16 And thou shalt put into the ark the testimony which I shall give thee. 17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. 19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. 20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. 21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. 22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. The first thing which is here ordered to be made is the ark with its appurtenances, the furniture of the most holy place, and the special token of God's presence, for which the tabernacle was erected to be the receptacle. I. The ark itself was a chest, or coffer, in which the two tables of the law, written with the finger of God, were to be honourably deposited, and carefully kept. The dimensions of it are exactly ordered; if the Jewish cubit was, as some learned men compute, three inches longer than our half-yard (twenty-one inches in all), this chest or cabinet was about fifty-two inches long, thirty-one broad, and thirty-one deep. It was overlaid within and without with thin plates of gold. It had a crown, or cornice, of gold, round it, with rings and staves to carry it with; and in it he must put the testimony, v. 10-16. The tables of the law are called the testimony because God did in them testify his will: his giving them that law was in token of his favour to them; and their acceptance of it was in token of their subjection and obedience to him. This law was a testimony to them, to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony (ch. xxx. 6), and the tabernacle the tabernacle of the testimony (Num. x. 11) or witness, Acts vii. 44. The gospel of Christ is also called a testimony or witness, Matt. xxiv. 14. It is observable, 1. That the tables of the law were carefully preserved in the ark for the purpose, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine Providence ever did, and ever will, take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev. xi. 19. 2. That this ark was the chief token of God's presence, which teaches us that the first and great evidence and assurance of God's favour is the putting of his law in the heart. God dwells where that rules, Heb. viii. 10. 3. That provision was made for the carrying of this ark about with them in all their removals, which intimates to us that, wherever we go, we should take our religion along with us, always bearing about with us the love of the Lord Jesus, and his law. II. The mercy-seat was the covering of the ark or chest, made of solid gold, exactly to fit the dimensions of the ark, v. 17, 21. This propitiatory covering, as it might well be translated, was a type of Christ, the great propitiation, whose satisfaction fully answers the demands of the law, covers our transgressions, and comes between us and the curse we deserve. Thus he is the end of the law for righteousness. III. The cherubim of gold were fixed to the mercy-seat, and of a piece with it, and spread their wings over it, v. 18. It is supposed that these cherubim were designed to represent the holy angels, who always attended the shechinah, or divine Majesty, particularly at the giving of the law; not by any effigies of an angel, but some emblem of the angelical nature, probably some one of those four faces spoken of, Ezek. i. 10. Whatever the faces were, they looked one towards another, and both downward towards the ark, while their wings were stretched out so as to touch one another. The apostle calls them cherubim of glory shadowing the mercy-seat, Heb. ix. 5. It denotes their attendance upon the Redeemer, to whom they were ministering spirits, their readiness to do his will, their special presence in the assemblies of saints (Ps. lxviii. 17; 1 Cor. xi. 10), and their desire to look into the mysteries of the gospel which they diligently contemplate, 1 Pet. i. 12. God is said to dwell, or sit, between the cherubim, on the mercy-seat (Ps. lxxx. 1), and thence he here promises, for the future, to meet with Moses, and to commune with him, v. 22. There he would give law, and there he would give audience, as a prince on his throne; and thus he manifests himself willing to be reconciled to us, and keep up communion with us, in and by the mediation of Christ. In allusion to this mercy-seat, we are said to come boldly to the throne of grace (Heb. iv. 16); for we are not under the law, which is covered, but under grace, which is displayed; its wings are stretched out, and we are invited to come under the shadow of them, Ruth ii. 12. Adam Clarke: Commentary on the Bible - 1831 25:10: They shall make an ark - ארון aron signifies an ark, chest, coffer, or coffin. It is used particularly to designate that chest or coffer in which the testimony or two tables of the covenant was laid up, on the top of which was the propitiatory or mercy-seat, (see on Exo 25:17), and at the end of which were the cherubim of gold, (Exo 25:18-20), between whom the visible sign of the presence of the supreme God appeared as seated upon his throne. The ark was the most excellent of all the holy things which belonged to the Mosaic economy, and for its sake the tabernacle and the temple were built, Exo 26:33; Exo 40:18, Exo 40:21. It was considered as conferring a sanctity wherever it was fixed, 2 Chronicles 8;11; Sa2 6:12. Two cubits and a half shall be the length, etc. - About four feet five inches in length, taking the cubit as twenty-one inches, and two feet six inches in breadth and in depth. As this ark was chiefly intended to deposit the two tables of stone in, which had been written by the finger of God, we may very reasonably conjecture that the length of those tables was not less than four feet and their breadth not less than two. As to their thickness we can say nothing, as the depth of the ark was intended for other matters besides the two tables, such as Aaron's rod, the pot of manna, etc., etc., though probably these were laid up beside, not in, the ark. Albert Barnes: Notes on the Bible - 1834 25:10: (compare Exo 37:1-5). The ark is uniformly designated in Exodus the ark of the testimony. Elsewhere it is called the testimony, the ark of the covenant (most frequently in Deuteronomy and the other books of the Old Testament), the ark of the lord, the ark of god, the ark of the strength of the lord, and the holy ark. The ark of the covenant was the central point of the sanctuary. It was designed to contain the testimony Exo 25:16; Exo 40:20; Deu 31:26, that is, the tables of the divine law, the terms of the covenant between Yahweh and His people: and it was to support the mercy-seat with its cherubim, from between which He was to hold communion with them Exo 25:22. On this account, in these directions for the construction of the sanctuary, it is named first of all the parts. But on the other hand, in the narrative of the work as it was actually carried out, we find that it was not made until after the tabernacle Exo 37:1-9. It was suitable that the receptacle should be first provided to receive and shelter the most sacred of the contents of the sanctuary as soon as it was completed. The order in which the works were executed seems to be given in Exo 31:7-10, and Exo 35:11-19. The completion of the ark is recorded in Exo 37:1-5. On its history, see the concluding note to Exo. 40. 25:10 An ark - Taking the cubit at 18 inches (see Gen 6:15 note), the ark of the covenant was a box 3 ft. 9 in. long, 2 ft. 3 in. wide, and 2 ft. 3 in. deep. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:10: an ark: Aron denotes a chest, or coffer, in general; but is applied particularly to the chest or ark in which the testimony or two tables of the covenant were laid up; on the top of which was the propitiatory or mercy seat; and at the end of which were the cherubim of gold; between whom the visible sign of the presence of God appeared as seated upon his throne. Exo 37:1-3; Deu 10:1-3; Ch2 8:11; Heb 9:4; Rev 11:19 Carl Friedrich Keil and Franz Delitzsch 25:10 The Ark of the Covenant (cf. Ex 37:1-9). - They were to make an ark (ארון) of acacia-wood, two cubits and a half long, one and a half broad, and one and a half high, and to plate it with pure gold both within and without. Round about it they were to construct a golden זר, i.e., probably a golden rim, encircling it like an ornamental wreath. They were also to cast four golden rings and fasten them to the four feet (פּעמת walking feet, feet bent as if for walking) of the ark, two on either side; and to cut four poles of acacia-wood and plate them with gold, and put them through the rings for carrying the ark. The poles were to remain in the rings, without moving from them, i.e., without being drawn out, that the bearers might not touch the ark itself (Num 4:15). John Gill 25:10 And they shall make an ark of shittim wood,.... A chest or coffer to put things into, and into this were to be put the two tables of stone on which the law was written, and it was to be made of the wood before mentioned, Ex 25:5 this was a very eminent type of Christ, with whom the name of an ark, chest, or coffer where treasure lies, agrees; for the treasures of wisdom and knowledge, and the riches of grace, even all the fulness of it, lie in him; and all the epithets of this ark are suitable to him, as when it is called the ark of God, the ark of his strength, the glory of God, the face of God, Jehovah, and God himself, the holy ark, and ark of the covenant: and its being made of "shittim wood", which is an incorruptible wood, a wood that rots not, by which the Septuagint version here, and in Ex 25:5 and elsewhere render it, may denote the duration of Christ in his person, and the natures united in it; in his divine nature, from everlasting to everlasting, he is God; in his human nature he saw no corruption, and though he died he lived again, and lives for evermore; in his offices, as Mediator, Redeemer, Saviour, prophet, priest, and King, he abideth for ever; and in his grace and the fulness of it, which, like himself, is the same today, yesterday, and forever: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof; if this cubit was a common cubit, consisting of a foot and a half or eighteen inches, then the length of this ark was forty five inches, and its breadth and height twenty seven each; according to Dr. Cumberland (k), the Egyptian and Jewish cubit was above twenty one inches, and then the ark must be fifty three inches long or more, and thirty two and three quarters broad and high, or more: and Josephus (l) says, the length of it was five spans, and the breadth and height of it three spans each. (k) Of Scripture Weights and Measures, ch. 2. p. 34, 56. (l) Antiqu. l. 3. c. 6. sect. 5. John Wesley 25:10 The ark was a chest or coffer, in which the two tables of the law, written with the finger of God, were to be deposited. If the Jewish cubit was, as some learned men compute three inches longer than our half - yard, (twenty one inches in all) this chest or cabinet was about fifty - two inches long, thirty - one broad and thirty one deep; it was overlaid within and without with thin plates of gold; it had a crown, or cornish of gold round it; rings and staves to carry it with; and in it he must put the testimony. The tables of the law are called the testimony, because God did in them testify his will; his giving them that law was in token of his favour to them, and their acceptance of it was in token of their subjection to him. This law was a testimony to them to direct them in their duty, and would be a testimony against them if they transgressed. The ark is called the ark of the testimony, Ex 30:6, and the tabernacle, the tabernacle of the testimony, Num 10:11. The tables of the law were carefully preserved in the ark, to teach us to make much of the word of God, and to hide it in our inmost thoughts, as the ark was placed in the holy of holies. It intimates likewise the care which divine providence ever did, and ever will take to preserve the records of divine revelation in the church, so that even in the latter days there shall be seen in his temple the ark of his testament. See Rev_ 11:19. Robert Jamieson, A. R. Fausset and David Brown 25:10 an ark--a coffer or chest, overlaid with gold, the dimensions of which, taking the cubit at eighteen inches, are computed to be three feet nine inches in length, two feet three inches in breadth.
25:1125:11: Եւ պատեսցե՛ս զնա ոսկւով սրբով ներքոյ, եւ արտաքոյ օծցե՛ս զնա։ եւ արասցես ՚ի նմա ծնօտս ոսկիս շո՛ւրջ շրջանակաւ[714]։ [714] Այլք. Եւ արասցես նմա ծնօտս ոսկիս։ 11 Այն կը պատես մաքուր ոսկով՝ ներսից ու դրսից կ’ոսկեզօծես այն: Դրա վրայ շուրջանակի կը դնես ոսկէ պսակ: 11 Զանիկա զուտ ոսկիով պատէ՛, ներսէն ու դուրսէն պատէ։ Անոր բոլորտիքը ոսկի շրջանակ մը շինէ՛։ Եւ պատեսցես զնա ոսկւով սրբով, ներքոյ եւ արտաքոյ ^[344]օծցես զնա. եւ արասցես նմա ծնօտս ոսկիս շուրջ շրջանակաւ: 25:11: Եւ պատեսցե՛ս զնա ոսկւով սրբով ներքոյ, եւ արտաքոյ օծցե՛ս զնա։ եւ արասցես ՚ի նմա ծնօտս ոսկիս շո՛ւրջ շրջանակաւ[714]։ [714] Այլք. Եւ արասցես նմա ծնօտս ոսկիս։ 11 Այն կը պատես մաքուր ոսկով՝ ներսից ու դրսից կ’ոսկեզօծես այն: Դրա վրայ շուրջանակի կը դնես ոսկէ պսակ: 11 Զանիկա զուտ ոսկիով պատէ՛, ներսէն ու դուրսէն պատէ։ Անոր բոլորտիքը ոսկի շրջանակ մը շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	25:1111: и обложи его чистым золотом, изнутри и снаружи покрой его; и сделай наверху вокруг его золотой венец. 25:12 καὶ και and; even ἐλάσεις ελαυνω drive; row αὐτῇ αυτος he; him τέσσαρας τεσσαρες four δακτυλίους δακτυλιος ring χρυσοῦς χρυσεος of gold; golden καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four κλίτη κλιτος two δακτυλίους δακτυλιος ring ἐπὶ επι in; on τὸ ο the κλίτος κλιτος the ἓν εις.1 one; unit καὶ και and; even δύο δυο two δακτυλίους δακτυλιος ring ἐπὶ επι in; on τὸ ο the κλίτος κλιτος the δεύτερον δευτερος second 25:11 וְ wᵊ וְ and צִפִּיתָ֤ ṣippîṯˈā צפה arrange אֹתֹו֙ ʔōṯˌô אֵת [object marker] זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֔ור ṭāhˈôr טָהֹר pure מִ mi מִן from בַּ֥יִת bbˌayiṯ בַּיִת house וּ û וְ and מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside תְּצַפֶּ֑נּוּ tᵊṣappˈennû צפה arrange וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make עָלָ֛יו ʕālˈāʸw עַל upon זֵ֥ר zˌēr זֵר border זָהָ֖ב zāhˌāv זָהָב gold סָבִֽיב׃ sāvˈîv סָבִיב surrounding 25:11. et deaurabis eam auro mundissimo intus et foris faciesque supra coronam auream per circuitumAnd thou shalt overlay it with the purest gold, within and without; and over it thou shalt make a golden crown round about: 11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about: 11: и обложи его чистым золотом, изнутри и снаружи покрой его; и сделай наверху вокруг его золотой венец. 25:12 καὶ και and; even ἐλάσεις ελαυνω drive; row αὐτῇ αυτος he; him τέσσαρας τεσσαρες four δακτυλίους δακτυλιος ring χρυσοῦς χρυσεος of gold; golden καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four κλίτη κλιτος two δακτυλίους δακτυλιος ring ἐπὶ επι in; on τὸ ο the κλίτος κλιτος the ἓν εις.1 one; unit καὶ και and; even δύο δυο two δακτυλίους δακτυλιος ring ἐπὶ επι in; on τὸ ο the κλίτος κλιτος the δεύτερον δευτερος second 25:11 וְ wᵊ וְ and צִפִּיתָ֤ ṣippîṯˈā צפה arrange אֹתֹו֙ ʔōṯˌô אֵת [object marker] זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֔ור ṭāhˈôr טָהֹר pure מִ mi מִן from בַּ֥יִת bbˌayiṯ בַּיִת house וּ û וְ and מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside תְּצַפֶּ֑נּוּ tᵊṣappˈennû צפה arrange וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make עָלָ֛יו ʕālˈāʸw עַל upon זֵ֥ר zˌēr זֵר border זָהָ֖ב zāhˌāv זָהָב gold סָבִֽיב׃ sāvˈîv סָבִיב surrounding 25:11. et deaurabis eam auro mundissimo intus et foris faciesque supra coronam auream per circuitum And thou shalt overlay it with the purest gold, within and without; and over it thou shalt make a golden crown round about: 11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:11: A crown of gold round about - A border, or, as the Septuagint have it, κυματια χρυσα στεπτα κυκλω, waves of gold wreathed round about. Albert Barnes: Notes on the Bible - 1834 25:11 Overlay it with pure gold - Words descriptive of the common process of gilding. The Egyptians in early times were acquainted with both the art of gilding and that of covering a substance with thin plates of gold. A crown of gold - That is, an edging or moulding of gold round the top of the ark, within which the cover or mercy-seat Exo 25:17 may have fitted (compare Exo 38:2). There were golden mouldings, called by the same name, to the table of showbread Exo 25:24; Exo 37:11-12, and to the golden altar Exo 30:3; Exo 37:26. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:11: Exo 25:24, Exo 30:3; Kg1 6:20; Ch2 3:4 John Gill 25:11 And thou shalt overlay it with pure gold,.... Not gild it, but put a plate of pure gold over it: within and without shalt thou overlay it; so that nothing of the wood could be seen: this may denote the glory of Christ in both his natures, divine and human, the riches of his person and office, which are unsearchable and durable, and his preciousness to them that believe, Song 5:10, and shalt make upon it a crown of gold round about: or a cornish of pure gold upon it, every way, which was a square on which the mercy seat was set; which may point at the honour and glory of Christ, especially in his kingly office, who has indeed on his head many crowns; one a crown of pure gold, his divine Father has set upon him; another which the church has crowned him with, and indeed both angels and saints cast their crowns at his feet, and set the crown on his head, or give him the glory of all they have and are. Robert Jamieson, A. R. Fausset and David Brown 25:11 a crown--a rim or cornice.
25:1225:12: Եւ ձուլեսցես ՚ի նմա չո՛րս օղամանեակս ոսկիս. եւ դիցես ՚ի չորեցունց կողմանց նորա երկուս օղամանեակս ՚ի միոջէ կողմանէ. եւ երկուս օղամանեակս ՚ի միւսմէ կողմանէ[715]։ [715] Այլք. Եւ ձուլեսցես նմա չորս։ 12 Դրա համար չորս ոսկէ օղակներ կը ձուլես եւ կը դնես դրա չորս կողմերին. երկու օղակները՝ մի կողմից, եւ երկու օղակները՝ միւս կողմից: 12 Անոր համար չորս ոսկի օղակ ձուլէ՛ ու անոր չորս անկիւնները դի՛ր զանոնք, որպէս զի անոր մէկ կողմը երկու օղակ ու միւս կողմը երկու օղակ ըլլայ։ Եւ ձուլեսցես նմա չորս օղամանեակս ոսկիս, եւ դիցես ի չորեցունց կողմանց նորա, երկուս օղամանեակս ի միոջէ կողմանէ, եւ երկուս օղամանեակս ի միւսմէ կողմանէ: 25:12: Եւ ձուլեսցես ՚ի նմա չո՛րս օղամանեակս ոսկիս. եւ դիցես ՚ի չորեցունց կողմանց նորա երկուս օղամանեակս ՚ի միոջէ կողմանէ. եւ երկուս օղամանեակս ՚ի միւսմէ կողմանէ[715]։ [715] Այլք. Եւ ձուլեսցես նմա չորս։ 12 Դրա համար չորս ոսկէ օղակներ կը ձուլես եւ կը դնես դրա չորս կողմերին. երկու օղակները՝ մի կողմից, եւ երկու օղակները՝ միւս կողմից: 12 Անոր համար չորս ոսկի օղակ ձուլէ՛ ու անոր չորս անկիւնները դի՛ր զանոնք, որպէս զի անոր մէկ կողմը երկու օղակ ու միւս կողմը երկու օղակ ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	25:1212: и вылей для него четыре кольца золотых и утверди на четырех нижних углах его: два кольца на одной стороне его, два кольца на другой стороне его. 25:13 ποιήσεις ποιεω do; make δὲ δε though; while ἀναφορεῖς αναφορευς wood; timber ἄσηπτα ασηπτος and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf 25:12 וְ wᵊ וְ and יָצַ֣קְתָּ yāṣˈaqtā יצק pour לֹּ֗ו llˈô לְ to אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four טַבְּעֹ֣ת ṭabbᵊʕˈōṯ טַבַּעַת sealing ring זָהָ֔ב zāhˈāv זָהָב gold וְ wᵊ וְ and נָ֣תַתָּ֔ה nˈāṯattˈā נתן give עַ֖ל ʕˌal עַל upon אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four פַּעֲמֹתָ֑יו paʕᵃmōṯˈāʸw פַּעַם foot וּ û וְ and שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two טַבָּעֹ֗ת ṭabbāʕˈōṯ טַבַּעַת sealing ring עַל־ ʕal- עַל upon צַלְעֹו֙ ṣalʕˌô צֵלָע side הָֽ hˈā הַ the אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וּ û וְ and שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two טַבָּעֹ֔ת ṭabbāʕˈōṯ טַבַּעַת sealing ring עַל־ ʕal- עַל upon צַלְעֹ֖ו ṣalʕˌô צֵלָע side הַ ha הַ the שֵּׁנִֽית׃ ššēnˈîṯ שֵׁנִי second 25:12. et quattuor circulos aureos quos pones per quattuor arcae angulos duo circuli sint in latere uno et duo in alteroAnd four golden rings, which thou shalt put at the four corners of the ark: let two rings be on the one side, and two on the other. 12. And thou shalt cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it. And thou shalt cast four rings of gold for it, and put [them] in the four corners thereof; and two rings [shall be] in the one side of it, and two rings in the other side of it: 12: и вылей для него четыре кольца золотых и утверди на четырех нижних углах его: два кольца на одной стороне его, два кольца на другой стороне его. 25:13 ποιήσεις ποιεω do; make δὲ δε though; while ἀναφορεῖς αναφορευς wood; timber ἄσηπτα ασηπτος and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf 25:12 וְ wᵊ וְ and יָצַ֣קְתָּ yāṣˈaqtā יצק pour לֹּ֗ו llˈô לְ to אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four טַבְּעֹ֣ת ṭabbᵊʕˈōṯ טַבַּעַת sealing ring זָהָ֔ב zāhˈāv זָהָב gold וְ wᵊ וְ and נָ֣תַתָּ֔ה nˈāṯattˈā נתן give עַ֖ל ʕˌal עַל upon אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four פַּעֲמֹתָ֑יו paʕᵃmōṯˈāʸw פַּעַם foot וּ û וְ and שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two טַבָּעֹ֗ת ṭabbāʕˈōṯ טַבַּעַת sealing ring עַל־ ʕal- עַל upon צַלְעֹו֙ ṣalʕˌô צֵלָע side הָֽ hˈā הַ the אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וּ û וְ and שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two טַבָּעֹ֔ת ṭabbāʕˈōṯ טַבַּעַת sealing ring עַל־ ʕal- עַל upon צַלְעֹ֖ו ṣalʕˌô צֵלָע side הַ ha הַ the שֵּׁנִֽית׃ ššēnˈîṯ שֵׁנִי second 25:12. et quattuor circulos aureos quos pones per quattuor arcae angulos duo circuli sint in latere uno et duo in altero And four golden rings, which thou shalt put at the four corners of the ark: let two rings be on the one side, and two on the other. 12. And thou shalt cast four rings of gold for it, and put them in the four feet thereof; and two rings shall be on the one side of it, and two rings on the other side of it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12: Четыре золотых кольца были приделаны по два на каждой стороне ковчега, вероятно на поперечной, но не продольной (3: Цар 8:8). Albert Barnes: Notes on the Bible - 1834 25:12 Four corners thereof - Rather, its four bases, or feet. It is not unlikely that there were low blocks, or plinths, placed under the corners to which the rings were attached (see Exo 25:26), and that it is to them the word is here applied. The ark, when it was carried, must thus have been raised above the shoulders of the bearers. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:12: Exo 25:15, Exo 25:26, Exo 26:29, Exo 27:7, Exo 37:5, Exo 38:7 John Gill 25:12 And thou shalt cast four rings of gold for it,.... For which a mould was to be made, and the gold being melted was poured into it, and so the rings were fashioned: and put them in the corners thereof; or, "in its feet", as Aben Ezra, though Jarchi says it had no feet; but as the word used so signifies always, it is more probable it had feet; and the rather, that it might not stand upon the ground, but on feet, as chests and coffers usually do: and two rings shall be in the one side of it, and two rings in the other side of it; Jarchi says, at the upper corners, near the mercy seat were they placed, two on one side and two on the other, at the breadth of the ark; but it is more likely they were fixed in the lower part of it, as Ramban, at the feet of it; and in the length of the ark, as Josephus writes (m). (m) Antiqu. l. 3. c. 6. sect. 5 Robert Jamieson, A. R. Fausset and David Brown 25:12 rings--staples for the poles, with which it was to be carried from place to place.
25:1325:13: Եւ արասցես լծա՛կս յանփուտ փայտից. եւ պատեսցե՛ս զնոսա ոսկւով։ 13 Կարծր փայտից լծակներ կը պատրաստես եւ դրանք կը պատես ոսկով: 13 Սատիմի փայտէ ձողեր շինէ՛ ու զանոնք ոսկիով պատէ՛։ Եւ արասցես լծակս յանփուտ փայտից, եւ պատեսցես զնոսա ոսկւով: 25:13: Եւ արասցես լծա՛կս յանփուտ փայտից. եւ պատեսցե՛ս զնոսա ոսկւով։ 13 Կարծր փայտից լծակներ կը պատրաստես եւ դրանք կը պատես ոսկով: 13 Սատիմի փայտէ ձողեր շինէ՛ ու զանոնք ոսկիով պատէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	25:1313: Сделай из дерева ситтим шесты и обложи их золотом; 25:14 καὶ και and; even εἰσάξεις εισαγω lead in; bring in τοὺς ο the ἀναφορεῖς αναφορευς into; for τοὺς ο the δακτυλίους δακτυλιος ring τοὺς ο the ἐν εν in τοῖς ο the κλίτεσι κλιτος the κιβωτοῦ κιβωτος ark αἴρειν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark ἐν εν in αὐτοῖς αυτος he; him 25:13 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make בַדֵּ֖י vaddˌê בַּד linen, part, stave עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתָ֖ם ʔōṯˌām אֵת [object marker] זָהָֽב׃ zāhˈāv זָהָב gold 25:13. facies quoque vectes de lignis setthim et operies eos auroThou shalt make bars also of setim wood, and shalt overlay them with gold. 13. And thou shalt make staves of acacia wood, and overlay them with gold. And thou shalt make staves [of] shittim wood, and overlay them with gold: 13: Сделай из дерева ситтим шесты и обложи их золотом; 25:14 καὶ και and; even εἰσάξεις εισαγω lead in; bring in τοὺς ο the ἀναφορεῖς αναφορευς into; for τοὺς ο the δακτυλίους δακτυλιος ring τοὺς ο the ἐν εν in τοῖς ο the κλίτεσι κλιτος the κιβωτοῦ κιβωτος ark αἴρειν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark ἐν εν in αὐτοῖς αυτος he; him 25:13 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make בַדֵּ֖י vaddˌê בַּד linen, part, stave עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתָ֖ם ʔōṯˌām אֵת [object marker] זָהָֽב׃ zāhˈāv זָהָב gold 25:13. facies quoque vectes de lignis setthim et operies eos auro Thou shalt make bars also of setim wood, and shalt overlay them with gold. 13. And thou shalt make staves of acacia wood, and overlay them with gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13-15: Шесты назначены для того, чтобы носить ковчег завета, не прикасаясь к нему руками (Чис 4:15). Они всегда должны быть вдеты в кольца, за исключением того случая, когда нужно было закрыть ковчег покрывалами пред перенесением его на другое место (Чис 4:5, 6). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:13: Exo 25:28, Exo 27:6, Exo 30:5, Exo 37:4, Exo 40:20; Num 4:6, Num 4:8, Num 4:11, Num 4:14; Ch1 15:15 John Gill 25:13 And thou shall make staves of shittim wood,.... Of the same, wood the ark was made of, see Ex 25:5 and overlay them with gold; cover them with plates of gold, so that they appeared to be all of gold, the wood being not to be seen.
25:1425:14: Եւ ագուսցե՛ս զլծակսն՝ յօղամանեակսն ՚ի կողմանս տապանակին, բառնա՛լ նոքօք զտապանակն։ 14 Լծակները կ’անցկացնես տապանակի կողքերին ամրացուած օղակների մէջ, որպէսզի դրանցով բարձրացնեն տապանակը: 14 Ձողերը տապանակին քովերը եղած օղակներուն անցո՛ւր, որպէս զի տապանակը անոնցմով վերցուի։ Եւ ագուսցես զլծակսն յօղամանեակսն ի կողմանս տապանակին, բառնալ նոքօք զտապանակն: 25:14: Եւ ագուսցե՛ս զլծակսն՝ յօղամանեակսն ՚ի կողմանս տապանակին, բառնա՛լ նոքօք զտապանակն։ 14 Լծակները կ’անցկացնես տապանակի կողքերին ամրացուած օղակների մէջ, որպէսզի դրանցով բարձրացնեն տապանակը: 14 Ձողերը տապանակին քովերը եղած օղակներուն անցո՛ւր, որպէս զի տապանակը անոնցմով վերցուի։ zohrab-1805▾ eastern-1994▾ western am▾	25:1414: и вложи шесты в кольца, по сторонам ковчега, чтобы посредством их носить ковчег; 25:15 ἐν εν in τοῖς ο the δακτυλίοις δακτυλιος ring τῆς ο the κιβωτοῦ κιβωτος ark ἔσονται ειμι be οἱ ο the ἀναφορεῖς αναφορευς unmoved; motionless 25:14 וְ wᵊ וְ and הֵֽבֵאתָ֤ hˈēvēṯˈā בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּדִּים֙ bbaddîm בַּד linen, part, stave בַּ ba בְּ in † הַ the טַּבָּעֹ֔ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring עַ֖ל ʕˌal עַל upon צַלְעֹ֣ת ṣalʕˈōṯ צֵלָע side הָ hā הַ the אָרֹ֑ן ʔārˈōn אֲרֹון ark לָ lā לְ to שֵׂ֥את śˌēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָרֹ֖ן ʔārˌōn אֲרֹון ark בָּהֶֽם׃ bāhˈem בְּ in 25:14. inducesque per circulos qui sunt in arcae lateribus ut portetur in eisAnd thou shalt put them in through the rings that are in the sides of the ark, that it may be carried on them: 14. And thou shalt put the staves into the rings on the sides of the ark, to bear the ark withal. And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them: 14: и вложи шесты в кольца, по сторонам ковчега, чтобы посредством их носить ковчег; 25:15 ἐν εν in τοῖς ο the δακτυλίοις δακτυλιος ring τῆς ο the κιβωτοῦ κιβωτος ark ἔσονται ειμι be οἱ ο the ἀναφορεῖς αναφορευς unmoved; motionless 25:14 וְ wᵊ וְ and הֵֽבֵאתָ֤ hˈēvēṯˈā בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּדִּים֙ bbaddîm בַּד linen, part, stave בַּ ba בְּ in † הַ the טַּבָּעֹ֔ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring עַ֖ל ʕˌal עַל upon צַלְעֹ֣ת ṣalʕˈōṯ צֵלָע side הָ hā הַ the אָרֹ֑ן ʔārˈōn אֲרֹון ark לָ lā לְ to שֵׂ֥את śˌēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָרֹ֖ן ʔārˌōn אֲרֹון ark בָּהֶֽם׃ bāhˈem בְּ in 25:14. inducesque per circulos qui sunt in arcae lateribus ut portetur in eis And thou shalt put them in through the rings that are in the sides of the ark, that it may be carried on them: 14. And thou shalt put the staves into the rings on the sides of the ark, to bear the ark withal. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾ John Gill 25:14 And thou shall put the staves into the rings by the sides of the ark,.... This shows for what use the rings were; namely, to put the staves into them and the use of the staves thus put was: that the ark might be borne with them; which staves overlaid with gold, and put into golden rings, figured the ministers of Christ, enriched with the gifts and graces of his Spirit, and possessed of the truths of the Gospel, more precious than gold and silver; who bear the name of Christ, and carry his Gospel into the several parts of the world.
25:1525:15: Զի յօղամանեակս տապանակի կտակարանացն կայցեն լծակքն, անշա՛րժք անդստին ՚ի նմանէ։ 15 Լծակները վկայութեան տապանակի օղակների մէջ թող մնան՝ լինեն դրան ամրացուած: 15 Ձողերը տապանակին օղակներուն մէջ թող մնան. անկէ թող չհանուին։ Զի յօղամանեակս տապանակի կտակարանացն կայցեն լծակքն. անշարժք անդստին ի նմանէ: 25:15: Զի յօղամանեակս տապանակի կտակարանացն կայցեն լծակքն, անշա՛րժք անդստին ՚ի նմանէ։ 15 Լծակները վկայութեան տապանակի օղակների մէջ թող մնան՝ լինեն դրան ամրացուած: 15 Ձողերը տապանակին օղակներուն մէջ թող մնան. անկէ թող չհանուին։ zohrab-1805▾ eastern-1994▾ western am▾	25:1515: в кольцах ковчега должны быть шесты и не должны отниматься от него. 25:16 καὶ και and; even ἐμβαλεῖς εμβαλλω inject; cast in εἰς εις into; for τὴν ο the κιβωτὸν κιβωτος ark τὰ ο the μαρτύρια μαρτυριον evidence; testimony ἃ ος who; what ἂν αν perhaps; ever δῶ διδωμι give; deposit σοι σοι you 25:15 בְּ bᵊ בְּ in טַבְּעֹת֙ ṭabbᵊʕˌōṯ טַבַּעַת sealing ring הָ hā הַ the אָרֹ֔ן ʔārˈōn אֲרֹון ark יִהְי֖וּ yihyˌû היה be הַ ha הַ the בַּדִּ֑ים bbaddˈîm בַּד linen, part, stave לֹ֥א lˌō לֹא not יָסֻ֖רוּ yāsˌurû סור turn aside מִמֶּֽנּוּ׃ mimmˈennû מִן from 25:15. qui semper erunt in circulis nec umquam extrahentur ab eisAnd they shall be always in the rings, neither shall they at any time be drawn out of them. 15. The staves shall be in the rings of the ark: they shall not be taken from it. The staves shall be in the rings of the ark: they shall not be taken from it: 15: в кольцах ковчега должны быть шесты и не должны отниматься от него. 25:16 καὶ και and; even ἐμβαλεῖς εμβαλλω inject; cast in εἰς εις into; for τὴν ο the κιβωτὸν κιβωτος ark τὰ ο the μαρτύρια μαρτυριον evidence; testimony ἃ ος who; what ἂν αν perhaps; ever δῶ διδωμι give; deposit σοι σοι you 25:15 בְּ bᵊ בְּ in טַבְּעֹת֙ ṭabbᵊʕˌōṯ טַבַּעַת sealing ring הָ hā הַ the אָרֹ֔ן ʔārˈōn אֲרֹון ark יִהְי֖וּ yihyˌû היה be הַ ha הַ the בַּדִּ֑ים bbaddˈîm בַּד linen, part, stave לֹ֥א lˌō לֹא not יָסֻ֖רוּ yāsˌurû סור turn aside מִמֶּֽנּוּ׃ mimmˈennû מִן from 25:15. qui semper erunt in circulis nec umquam extrahentur ab eis And they shall be always in the rings, neither shall they at any time be drawn out of them. 15. The staves shall be in the rings of the ark: they shall not be taken from it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:15: The staves - shall not be taken from it - Because it should ever be considered as in readiness to be removed, God not having told them at what hour he should command them to strike their tents. If the staves were never to be taken out, how can it be said, as in Num 4:6, that when the camp should set forward, they should put in the staves thereof, which intimates that when they encamped, they took out the staves, which appears to be contrary to what is here said? To reconcile these two places, it has been supposed, with great show of probability, that besides the staves which passed through the rings of the ark, and by which it was carried, there were two other staves or poles in the form of a bier or handbarrow, on which the ark was laid in order to be transported in their journeyings, when it and its own staves, still in their rings, had been wrapped up in the covering of what is called badgers' skins and blue cloth. The staves of the ark itself, which might be considered as its handles simply to lift it by, were never taken out of their rings; but the staves or poles which served as a bier were taken from under it when they encamped. Albert Barnes: Notes on the Bible - 1834 25:15 They shall not be taken from it - This direction was probably given in order that the ark might not be touched by the hand (compare Sa2 6:6). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:15: Kg1 8:8; Ch2 5:9 John Gill 25:15 The staves shall be in the rings of the ark,.... Not only be put into them, but remain in them, yea, always: they shall not be taken from it; or, as the Septuagint version is, be immovable; so that those gold rings in the ark may signify the churches of Christ, which are instrumental to bear his name, and spread his truth in the world, comparable to rings for their circular form, being the purest and most perfect bodies of men on earth, and to gold rings for their worth and value, preciousness, excellency, and duration; and with whom the ministers of the Gospel, comparable to golden staves, are always to be, and never depart from them: or else they may signify the perfect and precious doctrines of Christ, in which his ministers are always to be; either in meditation on them, or in preaching of them, and by which they are always to abide, see Ti1 4:15. Robert Jamieson, A. R. Fausset and David Brown 25:15 staves shall be in the rings of the ark--that is, always remain in the rings, whether the ark be at rest or in motion.
25:1625:16: Եւ դիցե՛ս ՚ի տապանակին զվկայութիւնսն զոր ե՛ս տաց քեզ։ 16 Տապանակի մէջ կը դնես այն պատուիրանները, որ ես պիտի տամ քեզ: 16 Եւ տապանակին մէջ դի՛ր այն վկայութիւնը՝ որ քեզի պիտի տամ։ Եւ դիցես ի տապանակին զվկայութիւնսն զոր ես տաց քեզ: 25:16: Եւ դիցե՛ս ՚ի տապանակին զվկայութիւնսն զոր ե՛ս տաց քեզ։ 16 Տապանակի մէջ կը դնես այն պատուիրանները, որ ես պիտի տամ քեզ: 16 Եւ տապանակին մէջ դի՛ր այն վկայութիւնը՝ որ քեզի պիտի տամ։ zohrab-1805▾ eastern-1994▾ western am▾	25:1616: И положи в ковчег откровение, которое Я дам тебе. 25:17 καὶ και and; even ποιήσεις ποιεω do; make ἱλαστήριον ιλαστηριος placatory; appeasement ἐπίθεμα επιθεμα gold piece; gold leaf καθαροῦ καθαρος clean; clear δύο δυο two πήχεων πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the πλάτος πλατος breadth 25:16 וְ wᵊ וְ and נָתַתָּ֖ nāṯattˌā נתן give אֶל־ ʔel- אֶל to הָ hā הַ the אָרֹ֑ן ʔārˈōn אֲרֹון ark אֵ֚ת ˈʔēṯ אֵת [object marker] הָ hā הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶתֵּ֖ן ʔettˌēn נתן give אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 25:16. ponesque in arcam testificationem quam dabo tibiAnd thou shalt put in the ark the testimony which I will give thee. 16. And thou shalt put into the ark the testimony which I shall give thee. And thou shalt put into the ark the testimony which I shall give thee: 16: И положи в ковчег откровение, которое Я дам тебе. 25:17 καὶ και and; even ποιήσεις ποιεω do; make ἱλαστήριον ιλαστηριος placatory; appeasement ἐπίθεμα επιθεμα gold piece; gold leaf καθαροῦ καθαρος clean; clear δύο δυο two πήχεων πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the πλάτος πλατος breadth 25:16 וְ wᵊ וְ and נָתַתָּ֖ nāṯattˌā נתן give אֶל־ ʔel- אֶל to הָ hā הַ the אָרֹ֑ן ʔārˈōn אֲרֹון ark אֵ֚ת ˈʔēṯ אֵת [object marker] הָ hā הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶתֵּ֖ן ʔettˌēn נתן give אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 25:16. ponesque in arcam testificationem quam dabo tibi And thou shalt put in the ark the testimony which I will give thee. 16. And thou shalt put into the ark the testimony which I shall give thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 16: В ковчег должно быть доложено «откровение», т. е. две скрижали (31:18; 34:20), которые будут даны (24:12). Adam Clarke: Commentary on the Bible - 1831 25:16: The testimony - The two tables of stone which were not yet given; these tables were called עדת eduth, from עד forward, onward, to bear witness to or of a person or thing. Not only the tables of stone, but all the contents of the ark, Aaron's rod, the pot of manna, the holy anointing oil, etc., bore testimony to the Messiah in his prophetic, sacerdotal, and regal offices. Albert Barnes: Notes on the Bible - 1834 25:16 The testimony - Literally, "something spoken again and again." The stone tables of the Ten Commandments are called the Testimony, or, the tables of the Testimony, as the ark which contained them is called the ark of the Testimony, and the tabernacle in which the ark was placed, the tabernacle of the testimony. Taking this in connection with the prohibitory form of the commandments, the name must have been understood as signifying the direct testimony of Yahweh against sin in man Deu 31:26-27. The ark of the covenant has been most generally likened to the arks, or moveable shrines, which are represented on Egyptian monuments. The Egyptian arks were carried by poles on the shoulders, and some of them had on the cover two winged figures not unlike what we conceive the golden cherubim to have been. Thus far the similarity is striking. But there were points of great dissimilarity. Between the winged figures on the Egyptian arks there was placed the material symbol of a deity, and the arks themselves were carried about in religious processions, so as to make a show in the eyes of the people. We know not what they contained. As regards the ark of the covenant, the absence of any symbol of God was one of its great characteristics. It was never carried in a ceremonial procession: when it was moved from one place to another, it was closely packed up, concealed from the eyes even of the Levites who bore it. When the tabernacle was pitched, the ark was never exhibited, but was kept in solemn darkness. Rest, it is evident, was its appointed condition. It was occasionally moved out of its place in the holy of holies, but only so long as the nation was without a settled capital, and had something of the character of an army on the march. Not less was it distinguished from all other arks in the simple grandeur of its purpose: it was constructed to contain the plain text of the Ten Commandments written on stone in words that were intelligible to all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:16: Exo 16:34, Exo 27:21, Exo 30:6, Exo 30:36, Exo 31:18, Exo 32:15, Exo 34:29, Exo 38:21; Num 17:4; Deu 10:2-5, Deu 31:26; Kg1 8:9; Kg2 11:12; Ch2 34:14, Ch2 34:15; Act 7:44; Rom 3:2; Heb 9:4 Carl Friedrich Keil and Franz Delitzsch 25:16 Into this ark Moses was to put "the testimony" (העדת; cf. Ex 40:20). This is the name given to the two tables of stone, upon which the ten words spoken by God to the whole nation were written, and which Moses was to receive from God (Ex 24:12). Because these ten words were the declaration of God upon the basis of which the covenant was concluded (Ex 34:27-28; Deut 4:13; Deut 10:1-2), these tables were called the tables of testimony (ch. Ex 31:18; Ex 34:29), or tables of the covenant (Deut 9:9; Deut 11:15). Geneva 1599 25:16 And thou shalt put into the ark the (f) testimony which I shall give thee. (f) The stone tables, the rod of Aaron and manna which were a testimony of God's presence. John Gill 25:16 And thou shall put into the ark the testimony that I shall give thee. Which was the principal use of it: by the "testimony" is meant the law, written on two tables of stone; so called, because it was a testification of the mind and will of God, what he would have done or omitted; and as the Israelites had declared their approbation of it, and assent unto it, and had promised obedience to it, therefore, should they transgress it, it would be a testimony against them: now this was put into the ark, and preserved there, see Deut 10:1, which may signify that the law was in the heart of Christ, and which he undertook to fulfil, and with pleasure did it; that he is become the fulfilling end of the law for righteousness to them that believe in him; and that it remains with him as a rule of walk and conversation to his people, so far as it is of a moral, holy, and spiritual nature. Robert Jamieson, A. R. Fausset and David Brown 25:16 the testimony--that is, the two tables of stone, containing the ten commandments, and called "the testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowledgment of God's right to rule over them, and their submission to the authority of His law. The superb and elaborate style of the ark that contained "the testimony" was emblematic of the great treasure it held; in other words, the incomparable value and excellence of the Word of God, while its being placed in this chest further showed the great care which God has ever taken for preserving it.
25:1725:17: Եւ արասցես զքաւութիւնն խնկակալ յոսկւո՛յ սրբոյ։ յերկուց կանգնոց եւ ՚ի կիսոյ զերկայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զլայնութիւն նորա։ 17 Քաւութեան խնկամանի կափարիչը կը պատրաստես մաքուր ոսկուց: Երկուսուկէս կանգուն թող լինի դրա երկարութիւնը, մէկուկէս կանգուն՝ դրա լայնութիւնը: 17 Զուտ ոսկիէ քաւութիւն* մը շինէ՛, անոր երկայնութիւնը՝ երկու կանգուն ու կէս, լայնութիւնը մէկ կանգուն ու կէս ըլլայ։ Եւ արասցես զքաւութիւնն ^[345]խնկակալ յոսկւոյ սրբոյ, յերկուց կանգնոց եւ ի կիսոյ զերկայնութիւն նորա, եւ ի կանգնոյ եւ ի կիսոյ զլայնութիւն նորա: 25:17: Եւ արասցես զքաւութիւնն խնկակալ յոսկւո՛յ սրբոյ։ յերկուց կանգնոց եւ ՚ի կիսոյ զերկայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զլայնութիւն նորա։ 17 Քաւութեան խնկամանի կափարիչը կը պատրաստես մաքուր ոսկուց: Երկուսուկէս կանգուն թող լինի դրա երկարութիւնը, մէկուկէս կանգուն՝ դրա լայնութիւնը: 17 Զուտ ոսկիէ քաւութիւն* մը շինէ՛, անոր երկայնութիւնը՝ երկու կանգուն ու կէս, լայնութիւնը մէկ կանգուն ու կէս ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	25:1717: Сделай также крышку из чистого золота: длина ее два локтя с половиною, а ширина ее полтора локтя; 25:18 καὶ και and; even ποιήσεις ποιεω do; make δύο δυο two χερουβιμ χερουβ cherubim χρυσᾶ χρυσεος of gold; golden τορευτὰ τορευτος and; even ἐπιθήσεις επιτιθημι put on; put another αὐτὰ αυτος he; him ἐξ εκ from; out of ἀμφοτέρων αμφοτερος both τῶν ο the κλιτῶν κλιτος the ἱλαστηρίου ιλαστηριος placatory; appeasement 25:17 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make כַפֹּ֖רֶת ḵappˌōreṯ כַּפֹּרֶת cover זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure אַמָּתַ֤יִם ʔammāṯˈayim אַמָּה cubit וָ wā וְ and חֵ֨צִי֙ ḥˈēṣî חֲצִי half אָרְכָּ֔הּ ʔorkˈāh אֹרֶךְ length וְ wᵊ וְ and אַמָּ֥ה ʔammˌā אַמָּה cubit וָ wā וְ and חֵ֖צִי ḥˌēṣî חֲצִי half רָחְבָּֽהּ׃ roḥbˈāh רֹחַב breadth 25:17. facies et propitiatorium de auro mundissimo duos cubitos et dimidium tenebit longitudo eius cubitum ac semissem latitudoThou shalt make also a propitiatory of the purest gold: the length thereof shall be two cubits and a half, and the breadth a cubit and a half. 17. And thou shalt make a mercy-seat of pure gold: two cubits and a half the length thereof, and a cubit and a half the breadth thereof. And thou shalt make a mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof: 17: Сделай также крышку из чистого золота: длина ее два локтя с половиною, а ширина ее полтора локтя; 25:18 καὶ και and; even ποιήσεις ποιεω do; make δύο δυο two χερουβιμ χερουβ cherubim χρυσᾶ χρυσεος of gold; golden τορευτὰ τορευτος and; even ἐπιθήσεις επιτιθημι put on; put another αὐτὰ αυτος he; him ἐξ εκ from; out of ἀμφοτέρων αμφοτερος both τῶν ο the κλιτῶν κλιτος the ἱλαστηρίου ιλαστηριος placatory; appeasement 25:17 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make כַפֹּ֖רֶת ḵappˌōreṯ כַּפֹּרֶת cover זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure אַמָּתַ֤יִם ʔammāṯˈayim אַמָּה cubit וָ wā וְ and חֵ֨צִי֙ ḥˈēṣî חֲצִי half אָרְכָּ֔הּ ʔorkˈāh אֹרֶךְ length וְ wᵊ וְ and אַמָּ֥ה ʔammˌā אַמָּה cubit וָ wā וְ and חֵ֖צִי ḥˌēṣî חֲצִי half רָחְבָּֽהּ׃ roḥbˈāh רֹחַב breadth 25:17. facies et propitiatorium de auro mundissimo duos cubitos et dimidium tenebit longitudo eius cubitum ac semissem latitudo Thou shalt make also a propitiatory of the purest gold: the length thereof shall be two cubits and a half, and the breadth a cubit and a half. 17. And thou shalt make a mercy-seat of pure gold: two cubits and a half the length thereof, and a cubit and a half the breadth thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17: Еврейское название крышки «капорет» (от глагола «кафар» — покрывать, делать невидимым, очищать), греческое ilasthrion, славянское «очистилище» — дано ей потому, что семикратным кроплением на нее в день очищения достигалось очищение народа от грехов (Лев 16:14–16). Adam Clarke: Commentary on the Bible - 1831 25:17: A mercy-seat - כפרת capporeth, from כפר caphar, to cover or overspread; because by an act of pardon sins are represented as being covered, so that they no longer appear in the eye of Divine justice to displease, irritate, and call for punishment; and the person of the offender is covered or protected from the stroke of the broken law. In the Greek version of the Septuagint the word ιλαστηριον, hilasterion, is used, which signifies a propitiatory, and is the name used by the apostle, Heb 9:5. This mercy-seat or propitiatory was made of pure gold; it was properly the lid or covering of that vessel so well known by the name of the ark and ark of the covenant. On and before this, the high priest was to sprinkle the blood of the expiatory sacrifices on the great day of atonement: and it was in this place that God promised to meet the people, (see Exo 25:22); for there he dwelt, and there was the symbol of the Divine presence. At each end of this propitiatory was a cherub, between whom this glory was manifested; hence in Scripture it is so often said that he dwelleth between the cherubim. As the word ιλαστηριον, propitiatory or mercy-seat, is applied to Christ, Rom 3:25, whom God hath set forth to be a Propitiation (ιλαστηριον) through faith in his blood - for the remission of sins that are past; hence we learn that Christ was the true mercy-seat, the thing signified by the capporeth, to the ancient believers. And we learn farther that it was by his blood that an atonement was to be made for the sins of the world. And as God showed himself between the cherubim over this propitiatory or mercy-seat, so it is said, God was in Christ reconciling the world unto himself; Co2 5:19, etc. See on Leviticus 7 (note). Albert Barnes: Notes on the Bible - 1834 25:17: A mercy seat of pure gold - (Compare Exo 37:6-9.) In external form, the mercy-seat was a plate of gold with the cherubim standing on it, the whole beaten out of one solid piece of metal Exo 37:7; it was placed upon the ark and so took the place of a cover. "mercy" seat expresses well the distinct significance and recognized designation of the Hebrew name. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:17: mercy seat: Exo 26:34, Exo 37:6, Exo 40:20; Lev 16:12-15; Ch1 28:11; Rom 3:25; Heb 4:16, Heb 9:5; Jo1 2:2 Carl Friedrich Keil and Franz Delitzsch 25:17 In addition to this, Moses was to make a capporeth (ἱλαστήριον ἐπίθεμα, lxx; propitiatorium, Vulg.), an atoning covering. The meaning operculum, lid (Ges.), cannot be sustained, notwithstanding the fact that the capporeth was placed upon the ark (Ex 25:21) and covered the tables laid within it; for the verb כפר has not the literal signification of covering or covering up either in Kal or Piel. In Kal it only occurs in Gen 6:14, where it means to pitch or tar; in Piel it is only used in the figurative sense of covering up sin or guilt, i.e., of making atonement. 1Chron 28:11 is decisive on this point, where the holy of holies, in which the capporeth was, is called הכּפּרת בּית, which cannot possibly mean the covering-house, but must signify the house of atonement. The force of this passage is not weakened by the remark made by Delitzsch and others, to the effect that it was only in the later usage of the language that the idea of covering gave place to that of the covering up or expiation of sin; for neither in the earlier nor earliest usage of the language can the supposed primary meaning of the word be anywhere discovered. Knobel's remark has still less force, viz., that the ark must have had a lid, and it must have been called a lid. For if from the very commencement this lid had a more important purpose than that of a simple covering, it might also have received its name from this special purpose, even though this was not fully explained to the Israelites till a later period in the giving of the law (Lev 16:15-16). It must, however, have been obvious to every one, that it was to be something more than the mere lid of the ark, from the simple fact that it was not to be made, like the ark, of wood plated with gold, but to be made of pure gold, and to have two golden cherubs upon the top. The cherubim were to be made of gold מקשׁה (from קשׁה to turn), i.e., literally, turned work (cf. Is 3:24), here, according to Onkelos, נגיד opus ductile, work beaten with the hammer and rounded, so that the figures were not solid but hollow (see Bhr, i. p. 380). Geneva 1599 25:17 And thou shalt make a (g) mercy seat [of] pure gold: two cubits and a half [shall be] the length thereof, and a cubit and a half the breadth thereof. (g) There God appeared mercifully to them: and this was a figure of Christ. John Gill 25:17 And thou shall make a mercy seat of pure gold,.... Or "covering" (n); so Jarchi and Aben Ezra; for so the word properly signifies; and what is meant was no more than a cover of the ark, which was open at the top, and this was the lid of it, and exactly answered to it, as appears by the dimensions afterwards given of it; and because the root of this word in one form signifies to propitiate or make atonement, some render it the "propitiatory" or "propitiation" (o); which is favoured by the apostle in Heb 9:5 and to which he seems to refer, Rom 3:25 and the rather since God is represented sitting on this, as showing himself propitious and well pleased with men, by his communing with them from hence; the Septuagint version takes in both senses, rendering it the "propitiatory covering" (p): this being called by what name it will, was typical of Christ; he is the seat of mercy, or, as it is in the New Testament expressed, the throne of grace; whereon, or in whom God shows himself to be gracious and merciful to the children of men; all the stores of mercy are in him, and all the vessels of mercy are put into his hands; the mercy of God is displayed in the mission of him as a Saviour, and is glorified by him in a way consistent with his justice and holiness; through him only special mercy is communicated to sinful men, to whom God is only merciful in Christ: and Christ himself is all mercy to his people; his ways of old were mercy and truth, and all his works, especially his great work of redemption, are done in mercy and pity to them; he shows himself to be merciful to them, by sympathizing with them, and supporting them under all their temptations and afflictions, in granting them all the necessary supplies of grace here, and by bestowing eternal life on them hereafter: he is their "covering", the covering of their persons by his righteousness, imputed to them, and of their sins, by his blood shed for them, and sprinkled on them, and of the law, by his satisfaction for the transgressions of it; whereby they are secured from the avenging justice of God, and wrath to come: and he is the "propitiation" or "propitiatory", who has made atonement and reconciliation for sin; and in and through whom God shows himself propitious to his people, he being pacified, his wrath appeased, and his justice satisfied by his obedience and sufferings: and this mercy seat, being of "pure gold", without any alloy or mixture in it, may denote the purity of Christ's obedience, righteousness, and sacrifice, in the completeness of salvation by him, without any works of righteousness of men; the worth and excellency of Christ, and of these blessings of his, and the preciousness of his blood, and the continued virtue and efficacy of it, and of his righteousness and sacrifice, by which the propitiation is made: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof: which are exactly the dimensions of the ark, to which this was a lid or cover, see Ex 25:10 in the mystical sense it intimates, that Christ, in his nature, obedience, sufferings, and death, is the end of the law for righteousness, which is entirely commensurate, and answers to all its demands: his holy nature is answerable to the holiness and spirituality of the law; his righteousness to all that obedience it requires, and his sufferings and death to the penalty of it; so that, through Christ, we have a righteousness to justify us before God, as long and as broad as the law is, though the commandment is exceeding broad, Ps 119:96. Aben Ezra observes, that there is no mention made of the thickness of the mercy seat; and the same Jarchi takes notice of, but adds, that, according to their Rabbins, it was an hand's breadth, and the Targum of Jonathan says,"and its thickness an hand's breadth.'' (n) "opertorium", Montanus; "tegmen sive operimentum", Vatablus; "operculum", Piscator. (o) "Propitiatorium", V. L. Pagninus, Munster, Tigurine version. (p) Sept. "operculum propitiatorium", Junius & Tremellius. John Wesley 25:17 The mercy - seat was the covering of the ark, made exactly to fit the dimensions of it. This propitiatory covering, as it might well be translated, was a type of Christ the great propitiation, whose satisfaction covers our transgressions, and comes between us and the curse we deserve. Robert Jamieson, A. R. Fausset and David Brown 25:17 thou shalt make a mercy seat of pure gold--to serve as a lid, covering it exactly. It was "the propitiatory cover," as the term may be rendered, denoting that Christ, our great propitiation [1Jn 2:2; 1Jn 4:10], has fully answered all the demands of the law, covers our transgressions, and comes between us and the curse of a violated law.
25:1825:18: Եւ արասցես երկուս քրոբէս ոսկիս ճախարակեա՛յս. եւ դիցես զնոսա ՚ի վերայ երկոցունց կողմանց քաւութեանն։ 18 Կոփածոյ երկու ոսկեայ քերովբէներ կը պատրաստես եւ դրանք կը դնես կափարիչի երկու ծայրերին: 18 Ոսկիէ երկու քերովբէներ շինէ՛ քաւութեան երկու ծայրին վրայ։ Կռածոյ* շինէ՛ զանոնք։ Եւ արասցես երկուս քերոբէս ոսկիս ^[346]ճախարակեայս, եւ դիցես զնոսա ի վերայ երկոցունց կողմանց քաւութեանն: 25:18: Եւ արասցես երկուս քրոբէս ոսկիս ճախարակեա՛յս. եւ դիցես զնոսա ՚ի վերայ երկոցունց կողմանց քաւութեանն։ 18 Կոփածոյ երկու ոսկեայ քերովբէներ կը պատրաստես եւ դրանք կը դնես կափարիչի երկու ծայրերին: 18 Ոսկիէ երկու քերովբէներ շինէ՛ քաւութեան երկու ծայրին վրայ։ Կռածոյ* շինէ՛ զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾	25:1818: и сделай из золота двух херувимов: чеканной работы сделай их на обоих концах крышки; 25:19 ποιηθήσονται ποιεω do; make χερουβ χερουβ cherubim εἷς εις.1 one; unit ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος this; he καὶ και and; even χερουβ χερουβ cherubim εἷς εις.1 one; unit ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος the δευτέρου δευτερος second τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the δύο δυο two χερουβιμ χερουβ cherubim ἐπὶ επι in; on τὰ ο the δύο δυο two κλίτη κλιτος clime 25:18 וְ wᵊ וְ and עָשִׂ֛יתָ ʕāśˈîṯā עשׂה make שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two כְּרֻבִ֖ים kᵊruvˌîm כְּרוּב cherub זָהָ֑ב zāhˈāv זָהָב gold מִקְשָׁה֙ miqšˌā מִקְשָׁה hammered work תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make אֹתָ֔ם ʔōṯˈām אֵת [object marker] מִ mi מִן from שְּׁנֵ֖י ššᵊnˌê שְׁנַיִם two קְצֹ֥ות qᵊṣˌôṯ קָצָה end הַ ha הַ the כַּפֹּֽרֶת׃ kkappˈōreṯ כַּפֹּרֶת cover 25:18. duos quoque cherubin aureos et productiles facies ex utraque parte oraculiThou shalt make also two cherubims of beaten gold, on the two sides of the oracle. 18. And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the mercy-seat. And thou shalt make two cherubims [of] gold, [of] beaten work shalt thou make them, in the two ends of the mercy seat: 18: и сделай из золота двух херувимов: чеканной работы сделай их на обоих концах крышки; 25:19 ποιηθήσονται ποιεω do; make χερουβ χερουβ cherubim εἷς εις.1 one; unit ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος this; he καὶ και and; even χερουβ χερουβ cherubim εἷς εις.1 one; unit ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος the δευτέρου δευτερος second τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the δύο δυο two χερουβιμ χερουβ cherubim ἐπὶ επι in; on τὰ ο the δύο δυο two κλίτη κλιτος clime 25:18 וְ wᵊ וְ and עָשִׂ֛יתָ ʕāśˈîṯā עשׂה make שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two כְּרֻבִ֖ים kᵊruvˌîm כְּרוּב cherub זָהָ֑ב zāhˈāv זָהָב gold מִקְשָׁה֙ miqšˌā מִקְשָׁה hammered work תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make אֹתָ֔ם ʔōṯˈām אֵת [object marker] מִ mi מִן from שְּׁנֵ֖י ššᵊnˌê שְׁנַיִם two קְצֹ֥ות qᵊṣˌôṯ קָצָה end הַ ha הַ the כַּפֹּֽרֶת׃ kkappˈōreṯ כַּפֹּרֶת cover 25:18. duos quoque cherubin aureos et productiles facies ex utraque parte oraculi Thou shalt make also two cherubims of beaten gold, on the two sides of the oracle. 18. And thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the mercy-seat. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 18-19: Образ библейских херувимов скинии с точностью неизвестен. Их можно считать тождественными с херувимами видения пророка Иезекииля (Иез 10:21). Херувимы были «чеканной работы», т. е. изображения их были выбиты из золота. Местом их помещения на крышке служили оба конца ее. Adam Clarke: Commentary on the Bible - 1831 25:18: Thou shalt make two cherubims - What these were we cannot distinctly say. It is generally supposed that a cherub was a creature with four heads and one body: and the animals, of which these emblematical forms consisted, were the noblest of their kinds; the lion among the wild beasts, the bull among the tame ones, the eagle among the birds, and man at the head of all; so that they might be, says Dr. Priestley, the representatives of all nature. Concerning their forms and design there is much difference of opinion among divines. It is probable that the term often means a figure of any kind, such as was ordinarily sculptured on stone, engraved on metal, carved on wood, or embroidered on cloth. See on Exo 35:8 (note). It may be only necessary to add, that cherub is the singular number; cherubim, not cherubims, the plural. See what has been said on this subject in the note on Gen 3:24 (note). Albert Barnes: Notes on the Bible - 1834 25:18-20 The cherubim of the mercy-seat were human figures, each having two wings. They must have been of small size, proportioned to the area of the mercy-seat. Comparing the different references to form in this place, in Sa2 22:11 Psa 18:10, in Ezek. 1; 10 and in Rev 4:1-11, it would appear that the name "cherub" was applied to various combinations of animal forms. Among the Egyptians, the Assyrians and the Greeks, as well as the Hebrews, the creatures by far most frequently introduced into these composite figures, were man, the ox, the lion, and the eagle, as being types of the most important and familiarly known classes of living material beings. Hence, the cherubim, described by Ezekiel, have been regarded as representing the whole creation engaged in the worship and service of God (compare Rev 4:9-11; Rev 5:13); and it would be in harmony with this view to suppose that the more strictly human shape of the cherubim of the mercy seat represented the highest form of created intelligence engaged in the devout contemplation of the divine law of love and justice. (Compare Pe1 1:12.) It is worthy of notice that the golden cherubim from between which Yahweh spoke Exo 25:22 to His people bore witness, by their place on the mercy-seat, to His redeeming mercy; while the cherubim that took their stand at the gate of Eden, Gen 3:24, to keep the way to the tree of life, witnessed to His condemnation of sin in man. 25:18 Of beaten work - i. e. elaborately worked with the hammer. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:18: two cherubims of gold: Exo 37:7-9; Gen 3:24; Sa1 4:4; Kg1 6:23-28, Kg1 8:6, Kg1 8:7; Ch1 28:18; Eze 10:2, Eze 10:20, Eze 41:18, Eze 41:19; Heb 9:5 John Gill 25:18 And thou shalt make two cherubim of gold,.... Which some take to be in the form of birds, and others of winged animals, such as the like were never seen, so Josephus; the Jews commonly suppose they were in the form of young men, which they observe the word signifies in the Chaldee language; others, that they were in the form of an ox, the face of an ox and a cherub being the same, Ezek 1:10 and indeed their form is best discerned from account of them in Ezekiel, and in the Revelation, and from the latter we best learn what they were; they were hieroglyphics or emblems, not of the two Testaments, as many of the ancients, nor of the angels, since they are distinguished from them, much less of the trinity of persons in the Godhead; but either of the saints and true believers in Christ in common, of both dispensations, legal and evangelical, and so signified by the number "two"; and being made of gold may denote their excellency, worth, and value in the esteem of Christ; for the precious sons of Sion are comparable to fine gold for their preciousness, solidity, and duration, as well as for their sincerity and simplicity; or rather of the ministers of the word in particular; and these may be signified by two, and at the prophets of the Old Testament and the apostles of the New; and the ministers of the word in all ages, and particularly during the reign of antichrist, are called the two witnesses that prophesy in sackcloth; and being said to be of gold, may respect the grace of God bestowed on "them", comparable to gold, the gifts of the Spirit of God they are furnished with, as well as the precious truths of the Gospel committed to their trust: of beaten work shalt thou make them, in the two ends of the mercy seat; not of gold melted and poured into a mould, and so received the form of the cherubim; nor were they first made by themselves, and then placed at the two ends of the mercy seat, and soldered to it; but they were made of the same mass of gold with the mercy seat, and beaten out of it with an hammer, and planished and smoothed, and so wrought up into this form, as appears by the following verse; and may denote the union of believers to Christ, who are one body and one spirit with him; and the union of the Old and New Testament churches in him, and who are but one church, one body, of which he is the head; and as he is the foundation of the apostles or prophets, on whom they are laid, he is the cornerstone in which they are united; and so it may likewise signify the nearness of the ministers of the word to Christ, their dependence on him, and their partaking of the same gifts and graces of his Spirit, only in measure, being made by him able ministers of the Gospel. John Wesley 25:18 The cherubim (Cherubim is the plural of Cherub, not Cherubims) were fixed to the mercy - seat, and of a piece with it, and spread their wings over it. It is supposed these were designed to represent the holy angels, (who always attend the Shechinah, or divine majesty,) not by any effigies of an angel, but some emblem of the angelical nature, probably one or more of those four faces spoken of Ezek 1:10. Whatever the faces were, they looked one towards another, and both downwards towards the ark, while their wings were stretched out so as to touch one another. It notes their attendance upon the Redeemer, their readiness to do his will, their presence in the assemblies of saints, Ps 68:17; 1Cor 11:10, and their desire to look into the mysteries of the gospel, which they diligently contemplate, 1Pet 1:12. God is said to dwell or sit between the cherubim, on the mercy - seat, Ps 80:1, and from thence he here promiseth for the future to meet with Moses, and to commune with him. Thus he manifests himself, willing to keep up communion with us, by the mediation of Christ. Robert Jamieson, A. R. Fausset and David Brown 25:18 two cherubim--The real meaning of these figures, as well as the shape or form of them, is not known with certainty--probably similar to what was afterwards introduced into the temple, and described in Ezek 10:8-22. They stretched out their wings, and their faces were turned towards the mercy seat [Ex 25:20], probably in a bowing attitude. The prevailing opinion now is, that those splendid figures were symbolical not of angelic but of earthly and human beings--the members of the Church of God interested in the dispensation of grace, the redeemed in every age--and that these hieroglyphic forms symbolized the qualities of the true people of God--courage, patience, intelligence, and activity.
25:1925:19: Եւ լինիցին քրոբէքն՝ մի ՚ի միոջէ՛ կողմանէ, եւ մի ՚ի միւսմէ՛ կողմանէ քաւութեանն։ 19 Քերովբէներից մէկը թող լինի կափարիչի մի ծայրին, իսկ միւսը՝ միւս ծայրին: 19 Մէկ քերովբէն մէկ ծայրէն ու միւս քերովբէն միւս ծայրէն շինէ՛։ Եւ լինիցին քերոբէքն` մի ի միոջէ կողմանէ, եւ մի ի միւսմէ կողմանէ քաւութեանն. եւ արասցես երկուս քերոբէս ի վերայ երկոցունց կողմանց նորա: 25:19: Եւ լինիցին քրոբէքն՝ մի ՚ի միոջէ՛ կողմանէ, եւ մի ՚ի միւսմէ՛ կողմանէ քաւութեանն։ 19 Քերովբէներից մէկը թող լինի կափարիչի մի ծայրին, իսկ միւսը՝ միւս ծայրին: 19 Մէկ քերովբէն մէկ ծայրէն ու միւս քերովբէն միւս ծայրէն շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	25:1919: сделай одного херувима с одного края, а другого херувима с другого края; [выдавшимися] из крышки сделайте херувимов на обоих краях ее; 25:20 ἔσονται ειμι be οἱ ο the χερουβιμ χερουβ cherubim ἐκτείνοντες εκτεινω extend τὰς ο the πτέρυγας πτερυξ wing ἐπάνωθεν επανωθεν the πτέρυξιν πτερυξ wing αὐτῶν αυτος he; him ἐπὶ επι in; on τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement καὶ και and; even τὰ ο the πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him εἰς εις into; for ἄλληλα αλληλων one another εἰς εις into; for τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement ἔσονται ειμι be τὰ ο the πρόσωπα προσωπον face; ahead of τῶν ο the χερουβιμ χερουβ cherubim 25:19 וַ֠ wa וְ and עֲשֵׂה ʕᵃśˌē עשׂה make כְּר֨וּב kᵊrˌûv כְּרוּב cherub אֶחָ֤ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from קָּצָה֙ qqāṣˌā קָצָה end מִ mi מִן from זֶּ֔ה zzˈeh זֶה this וּ û וְ and כְרוּב־ ḵᵊrûv- כְּרוּב cherub אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מִ mi מִן from קָּצָ֖ה qqāṣˌā קָצָה end מִ mi מִן from זֶּ֑ה zzˈeh זֶה this מִן־ min- מִן from הַ ha הַ the כַּפֹּ֛רֶת kkappˈōreṯ כַּפֹּרֶת cover תַּעֲשׂ֥וּ taʕᵃśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּרֻבִ֖ים kkᵊruvˌîm כְּרוּב cherub עַל־ ʕal- עַל upon שְׁנֵ֥י šᵊnˌê שְׁנַיִם two קְצֹותָֽיו׃ qᵊṣôṯˈāʸw קָצָה end 25:19. cherub unus sit in latere uno et alter in alteroLet one cherub be on the one side, and the other on the other. 19. And make one cherub at the one end, and one cherub at the other end: of one piece with the mercy-seat shall ye make the cherubim on the two ends thereof. And make one cherub on the one end, and the other cherub on the other end: [even] of the mercy seat shall ye make the cherubims on the two ends thereof: 19: сделай одного херувима с одного края, а другого херувима с другого края; [выдавшимися] из крышки сделайте херувимов на обоих краях ее; 25:20 ἔσονται ειμι be οἱ ο the χερουβιμ χερουβ cherubim ἐκτείνοντες εκτεινω extend τὰς ο the πτέρυγας πτερυξ wing ἐπάνωθεν επανωθεν the πτέρυξιν πτερυξ wing αὐτῶν αυτος he; him ἐπὶ επι in; on τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement καὶ και and; even τὰ ο the πρόσωπα προσωπον face; ahead of αὐτῶν αυτος he; him εἰς εις into; for ἄλληλα αλληλων one another εἰς εις into; for τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement ἔσονται ειμι be τὰ ο the πρόσωπα προσωπον face; ahead of τῶν ο the χερουβιμ χερουβ cherubim 25:19 וַ֠ wa וְ and עֲשֵׂה ʕᵃśˌē עשׂה make כְּר֨וּב kᵊrˌûv כְּרוּב cherub אֶחָ֤ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from קָּצָה֙ qqāṣˌā קָצָה end מִ mi מִן from זֶּ֔ה zzˈeh זֶה this וּ û וְ and כְרוּב־ ḵᵊrûv- כְּרוּב cherub אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מִ mi מִן from קָּצָ֖ה qqāṣˌā קָצָה end מִ mi מִן from זֶּ֑ה zzˈeh זֶה this מִן־ min- מִן from הַ ha הַ the כַּפֹּ֛רֶת kkappˈōreṯ כַּפֹּרֶת cover תַּעֲשׂ֥וּ taʕᵃśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּרֻבִ֖ים kkᵊruvˌîm כְּרוּב cherub עַל־ ʕal- עַל upon שְׁנֵ֥י šᵊnˌê שְׁנַיִם two קְצֹותָֽיו׃ qᵊṣôṯˈāʸw קָצָה end 25:19. cherub unus sit in latere uno et alter in altero Let one cherub be on the one side, and the other on the other. 19. And make one cherub at the one end, and one cherub at the other end: of one piece with the mercy-seat shall ye make the cherubim on the two ends thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 25:19 Even of the mercy seat - See the margin. The sense appears to be that the cherubim and the mercy-seat were to be worked out of one mass of gold. (Compare Exo 37:7.) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:19: of the: or, of the matter of the Carl Friedrich Keil and Franz Delitzsch 25:19 "Out of the capporeth shall ye make the cherubs at its two ends," i.e., so as to form one whole with the capporeth itself, and be inseparable from it. John Gill 25:19 And make one cherub on the one end, and the other cherub on the other end,.... The situation of the cherubim is particularly explained, lest, as Jarchi observes, it should be thought that there were two at both ends of the mercy seat; whereas there were only one at one end, and another at the other, opposite to each other, and both pointing to the mercy seat; which may express the situation and office of the ministers of the word under each dispensation, who are so placed as to derive all their gifts and graces from Christ, and to point him out unto the sons of men as the only way of salvation, the only propitiation for sin, and through whom alone grace and mercy are to be had: even of the mercy seat shall ye make the cherubim on the two ends thereof; this is not so much intended the more to inculcate and confirm the situation of the cherubim, as more fully to explain the matter of which they were made; for it was "of" or out of the mercy seat that they were made, at the two ends of it; that is, they were made not only of the same kind of metal with that, but out of the same mass or lump of gold that was; a lid of gold being made commensurate to the ark, what remained above that measure, at the ends of it, were beaten and formed into two cherubim.
25:2025:20: Եւ արասցես երկուս քրոբէս ՚ի վերայ երկոցունց կողմանց նորա։ Եւ իցէ քրոբէիցն տարածեալ զթեւս իւրեանց ՚ի վերուստ. եւ հովանի՛ ունիցին թեւօք իւրեանց ՚ի վերայ քաւութեանն. եւ երեսք նոցա յանդիման միմեանց, զի ՚ի քաւութի՛ւնն հայեսցին երեսք քրոբէիցն։ Եւ դիցես զքաւութիւնն ՚ի վերայ տապանակին ՚ի վերո՛ւստ կողմանէ։ 20 Երկու քերովբէներ կը դնես դրա երկու ծայրերին. թող քերովբէները դէպի վեր տարածեն իրենց թեւերը եւ իրենց թեւերով հովանի անեն կափարիչի վրայ: Նրանց գլուխները թող լինեն միմեանց յանդիման, որպէսզի քերովբէների երեսները նայեն կափարիչին: Կափարիչը կը դնես տապանակի վրայ՝ վերեւի կողմից: 20 Քերովբէները թեւերնին վերէն տարածելով՝ իրենց թեւերովը քաւութիւնը պիտի ծածկեն։ Անոնց երեսները իրարու պիտի նային. քերովբէներուն երեսները դէպի քաւութիւնը պիտի ըլլան։ Եւ իցէ քերոբէիցն տարածեալ զթեւս իւրեանց ի վերուստ. եւ հովանի ունիցին թեւօք իւրեանց ի վերայ քաւութեանն. եւ երեսք նոցա յանդիման միմեանց, զի ի քաւութիւնն հայեսցին երեսք քերոբէիցն: 25:20: Եւ արասցես երկուս քրոբէս ՚ի վերայ երկոցունց կողմանց նորա։ Եւ իցէ քրոբէիցն տարածեալ զթեւս իւրեանց ՚ի վերուստ. եւ հովանի՛ ունիցին թեւօք իւրեանց ՚ի վերայ քաւութեանն. եւ երեսք նոցա յանդիման միմեանց, զի ՚ի քաւութի՛ւնն հայեսցին երեսք քրոբէիցն։ Եւ դիցես զքաւութիւնն ՚ի վերայ տապանակին ՚ի վերո՛ւստ կողմանէ։ 20 Երկու քերովբէներ կը դնես դրա երկու ծայրերին. թող քերովբէները դէպի վեր տարածեն իրենց թեւերը եւ իրենց թեւերով հովանի անեն կափարիչի վրայ: Նրանց գլուխները թող լինեն միմեանց յանդիման, որպէսզի քերովբէների երեսները նայեն կափարիչին: Կափարիչը կը դնես տապանակի վրայ՝ վերեւի կողմից: 20 Քերովբէները թեւերնին վերէն տարածելով՝ իրենց թեւերովը քաւութիւնը պիտի ծածկեն։ Անոնց երեսները իրարու պիտի նային. քերովբէներուն երեսները դէպի քաւութիւնը պիտի ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	25:2020: и будут херувимы с распростертыми вверх крыльями, покрывая крыльями своими крышку, а лицами своими [будут] друг к другу: к крышке будут лица херувимов. 25:21 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement ἐπὶ επι in; on τὴν ο the κιβωτὸν κιβωτος ark ἄνωθεν ανωθεν from above; from upward καὶ και and; even εἰς εις into; for τὴν ο the κιβωτὸν κιβωτος ark ἐμβαλεῖς εμβαλλω inject; cast in τὰ ο the μαρτύρια μαρτυριον evidence; testimony ἃ ος who; what ἂν αν perhaps; ever δῶ διδωμι give; deposit σοι σοι you 25:20 וְ wᵊ וְ and הָי֣וּ hāyˈû היה be הַ ha הַ the כְּרֻבִים֩ kkᵊruvîm כְּרוּב cherub פֹּרְשֵׂ֨י pōrᵊśˌê פרשׂ spread out כְנָפַ֜יִם ḵᵊnāfˈayim כָּנָף wing לְ lᵊ לְ to מַ֗עְלָה mˈaʕlā מַעַל top סֹכְכִ֤ים sōḵᵊḵˈîm סכך block בְּ bᵊ בְּ in כַנְפֵיהֶם֙ ḵanᵊfêhˌem כָּנָף wing עַל־ ʕal- עַל upon הַ ha הַ the כַּפֹּ֔רֶת kkappˈōreṯ כַּפֹּרֶת cover וּ û וְ and פְנֵיהֶ֖ם fᵊnêhˌem פָּנֶה face אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֑יו ʔāḥˈiʸw אָח brother אֶל־ ʔel- אֶל to הַ ha הַ the כַּפֹּ֔רֶת kkappˈōreṯ כַּפֹּרֶת cover יִהְי֖וּ yihyˌû היה be פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the כְּרֻבִֽים׃ kkᵊruvˈîm כְּרוּב cherub 25:20. utrumque latus propitiatorii tegant expandentes alas et operientes oraculum respiciantque se mutuo versis vultibus in propitiatorium quo operienda est arcaLet them cover both sides of the propitiatory, spreading their wings, and covering the oracle, and let them look one towards the other, their faces being turned towards the propitiatory wherewith the ark is to to be covered. 20. And the cherubim shall spread out their wings on high, covering the mercy-seat with their wings, with their faces one to another; toward the mercy-seat shall the faces of the cherubim be. And the cherubims shall stretch forth [their] wings on high, covering the mercy seat with their wings, and their faces [shall look] one to another; toward the mercy seat shall the faces of the cherubims be: 20: и будут херувимы с распростертыми вверх крыльями, покрывая крыльями своими крышку, а лицами своими [будут] друг к другу: к крышке будут лица херувимов. 25:21 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement ἐπὶ επι in; on τὴν ο the κιβωτὸν κιβωτος ark ἄνωθεν ανωθεν from above; from upward καὶ και and; even εἰς εις into; for τὴν ο the κιβωτὸν κιβωτος ark ἐμβαλεῖς εμβαλλω inject; cast in τὰ ο the μαρτύρια μαρτυριον evidence; testimony ἃ ος who; what ἂν αν perhaps; ever δῶ διδωμι give; deposit σοι σοι you 25:20 וְ wᵊ וְ and הָי֣וּ hāyˈû היה be הַ ha הַ the כְּרֻבִים֩ kkᵊruvîm כְּרוּב cherub פֹּרְשֵׂ֨י pōrᵊśˌê פרשׂ spread out כְנָפַ֜יִם ḵᵊnāfˈayim כָּנָף wing לְ lᵊ לְ to מַ֗עְלָה mˈaʕlā מַעַל top סֹכְכִ֤ים sōḵᵊḵˈîm סכך block בְּ bᵊ בְּ in כַנְפֵיהֶם֙ ḵanᵊfêhˌem כָּנָף wing עַל־ ʕal- עַל upon הַ ha הַ the כַּפֹּ֔רֶת kkappˈōreṯ כַּפֹּרֶת cover וּ û וְ and פְנֵיהֶ֖ם fᵊnêhˌem פָּנֶה face אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to אָחִ֑יו ʔāḥˈiʸw אָח brother אֶל־ ʔel- אֶל to הַ ha הַ the כַּפֹּ֔רֶת kkappˈōreṯ כַּפֹּרֶת cover יִהְי֖וּ yihyˌû היה be פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the כְּרֻבִֽים׃ kkᵊruvˈîm כְּרוּב cherub 25:20. utrumque latus propitiatorii tegant expandentes alas et operientes oraculum respiciantque se mutuo versis vultibus in propitiatorium quo operienda est arca Let them cover both sides of the propitiatory, spreading their wings, and covering the oracle, and let them look one towards the other, their faces being turned towards the propitiatory wherewith the ark is to to be covered. 20. And the cherubim shall spread out their wings on high, covering the mercy-seat with their wings, with their faces one to another; toward the mercy-seat shall the faces of the cherubim be. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20: Крылья херувимов должны быть подняты кверху, но не в прямом направлении от крышки вверх, а в косом: при таком расположении они действительно «покрывали» крышку. Лица херувимов должны быть обращены одно к другому и в то же время к крышке; следовательно, головы их были наклонены к крышке ковчега. Как видно из устройства херувимов храма Соломонова (2: Пар 3:13), сделанных по образцу херувимов скинии, эти последние имели прямое положение: «стояли на ногах своих». О коленопреклоненном положении херувимов не может быть речи. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:20: cherubims shall: Exo 25:18; Kg1 8:7; Ch1 28:18; Ch2 3:10 covering: Eze 28:14 toward: Gen 28:12; Isa 6:1-5; Eze 1:20; Mat 24:31; Joh 1:51; Co1 4:9, Co1 11:10; Eph 3:10; Col 2:10; Heb 1:14; Pe1 1:12, Pe1 3:22; Rev 5:11, Rev 5:12 Carl Friedrich Keil and Franz Delitzsch 25:20 "And let the cherubs be stretching out wings on high, screening (סככים, συσκιάζοντες) with their wings above the capporeth, and their faces (turned) one to the other; towards the capporeth let the faces of the cherubs be." That is to say, the cherubs were to spread out their wings in such a manner as to form a screen over the capporeth, with their faces turned towards one another, but inclining or stooping towards the capporeth. The reason for this is given in Ex 25:22. There - viz., above the capporeth that was placed upon the ark containing the testimony - Jehovah would present Himself to Moses (נועד, from יעד to appoint, to present one's self to a person at an appointed place, to meet with him), and talk with him "from above the capporeth, out from between the two cherubs upon the ark of testimony, all that I shall command thee for the sons of Israel" (cf. Ex 29:42). Through this divine promise and the fulfilment of it (Ex 40:35; Lev 1:1; Num 1:1; Num 16:19), the ark of the covenant together with the capporeth became the throne of Jehovah in the midst of His chosen people, the footstool of the God of Israel (1Chron 28:2, cf. Ps 132:7; Ps 99:5; Lam 2:1). The ark, with the tables of the covenant as the self-attestation of God, formed the foundation of this throne, to show that the kingdom of grace which was established in Israel through the medium of the covenant, was founded in justice and righteousness (Ps 89:15; Ps 97:2). The gold plate upon the ark formed the footstool of the throne for Him, who caused His name, i.e., the real presence of His being, to dwell in a cloud between the two cherubim above their outspread wings; and there He not only made known His will to His people in laws and commandments, but revealed Himself as the jealous God who visited sin and showed mercy (Ex 20:5-6; Ex 34:6-7), - the latter more especially on the great day of atonement, when, through the medium of the blood of the sin-offering sprinkled upon and in front of the capporeth, He granted reconciliation to His people for all their transgressions in all their sin (Lev 16:14.). Thus the footstool of God became a throne of grace (Heb 4:16, cf. Ex 9:5), which received its name capporeth or ἱλαστήριον from the fact that the highest and most perfect act of atonement under the Old Testament was performed upon it. Jehovah, who betrothed His people to Himself in grace and mercy for an everlasting covenant (Hos 2:2), was enthroned upon it, above the wings of the two cherubim, which stood on either side of His throne; and hence He is represented as "dwelling (between) the cherubim" הכּרבים ישׁב (1Kings 4:4; 2Kings 6:2; Ps 80:2, etc.). The cherubs were not combinations of animal forms, taken from man, the lion, the ox, and the eagle, as many have inferred from Ezek 1 and 10, for even the composite beings which Ezekiel saw with four faces had a human figure (Ezek 1:5); but they are to be regarded as figures made in a human form, and not in a kneeling posture, but, according to the analogy of 2Chron 3:13, standing upright. Consequently, as the union of four faces in one cherub is peculiar to Ezekiel, and the cherubs of the ark of the covenant, like those of Solomon's temple, had but one face each, not only did the human type form the general basis of these figures, but in every respect, with the exception of the wings, they were made in the likeness of men. And this is the only form which would answer the purpose for which they were intended, viz., to represent the cherubim, or heavenly spirits, who were stationed to prevent the return of the first man to the garden of Eden after his expulsion thence, and keep the way to the tree of life. Standing upon the capporeth of the ark of the covenant, the typical foundation of the throne of Jehovah, which Ezekiel saw in the vision as רקיע דּמוּת רקי "the likeness of a firmament" (Ezek 1:22, Ezek 1:25), with their wings outspread and faces lowered, they represented the spirits of heaven, who surround Jehovah, the heavenly King, when seated upon His throne, as His most exalted servants and the witnesses of His sovereign and saving glory; so that Jehovah enthroned above the wings of the cherubim was set forth as the God of Hosts who is exalted above all the angels, surrounded by the assembly or council of the holy ones (Ps 89:6-9), who bow their faces towards the capporeth, studying the secrets of the divine counsels of love (1Pet 1:12), and worshipping Him that liveth for ever and ever (Rev_ 4:10). John Gill 25:20 And the cherubim shall stretch forth their wings on high,.... From whence it appears they were in the form of winged creatures, as the seraphim in Isaiah's vision, and the living creatures in those of Ezekiel and John; and their wings did not hang down by them, or on the side of them, but were stretched out upwards towards the heaven above their heads; denoting the readiness, agility, and swiftness of the ministers of the word to do the work and will of Christ, as well as their expectation of all the supplies of gifts and grace from him to enable them to do it: covering the mercy seat with their wings; which reached each other; though, as Jarchi (q) says, between them and the mercy seat there was a hollow of ten hands' breadth; so high were they stretched upwards, though they met each other: and their faces shall look one to another; and which is expressive of the harmony, concord, and agreement of the true and faithful ministers of Christ one with another; who all agree in preaching Christ, and him crucified, and in the several momentous and important doctrines of the Gospel: towards the mercy seat shall the faces of the cherubim be; as before observed, it may denote their directing souls to Christ as the only way of salvation, keeping always in all their ministrations this great truth in view, atonement and satisfaction by the blood and sacrifice of Christ, and salvation alone by him; which they make the rule of their ministry, and from which they never swerve, taking care not to deliver anything contrary to it, or which may serve to cast a veil over it. (q) T. Bab. Succah, fol. 5. 2. Vid. Gloss. in ib.
25:2125:21: Եւ դիցես ՚ի տապանակի անդ զվկայութիւնսն զոր ե՛ս տաց քեզ։ 21 Տապանակի մէջ կը դնես այն պատուիրանները, որ ես պիտի տամ քեզ: 21 Քաւութիւնը տապանակին վրայ պիտի դնես։ Քեզի տալու վկայութիւնս տապանակին մէջ դի՛ր։ Եւ դիցես զքաւութիւնն ի վերայ տապանակին ի վերուստ կողմանէ. եւ դիցես ի տապանակի անդ զվկայութիւնսն զոր ես տաց քեզ: 25:21: Եւ դիցես ՚ի տապանակի անդ զվկայութիւնսն զոր ե՛ս տաց քեզ։ 21 Տապանակի մէջ կը դնես այն պատուիրանները, որ ես պիտի տամ քեզ: 21 Քաւութիւնը տապանակին վրայ պիտի դնես։ Քեզի տալու վկայութիւնս տապանակին մէջ դի՛ր։ zohrab-1805▾ eastern-1994▾ western am▾	25:2121: И положи крышку на ковчег сверху, в ковчег же положи откровение, которое Я дам тебе; 25:22 καὶ και and; even γνωσθήσομαί γινωσκω know σοι σοι you ἐκεῖθεν εκειθεν from there καὶ και and; even λαλήσω λαλεω talk; speak σοι σοι you ἄνωθεν ανωθεν from above; from upward τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two χερουβιμ χερουβ cherubim τῶν ο the ὄντων ειμι be ἐπὶ επι in; on τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείλωμαί εντελλομαι direct; enjoin σοι σοι you πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel 25:21 וְ wᵊ וְ and נָתַתָּ֧ nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כַּפֹּ֛רֶת kkappˈōreṯ כַּפֹּרֶת cover עַל־ ʕal- עַל upon הָ hā הַ the אָרֹ֖ן ʔārˌōn אֲרֹון ark מִ mi מִן from לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אָרֹ֔ן ʔārˈōn אֲרֹון ark תִּתֵּן֙ tittˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶתֵּ֖ן ʔettˌēn נתן give אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 25:21. in qua pones testimonium quod dabo tibiIn which thou shalt put the testimony that I will give thee. 21. And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee: 21: И положи крышку на ковчег сверху, в ковчег же положи откровение, которое Я дам тебе; 25:22 καὶ και and; even γνωσθήσομαί γινωσκω know σοι σοι you ἐκεῖθεν εκειθεν from there καὶ και and; even λαλήσω λαλεω talk; speak σοι σοι you ἄνωθεν ανωθεν from above; from upward τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the δύο δυο two χερουβιμ χερουβ cherubim τῶν ο the ὄντων ειμι be ἐπὶ επι in; on τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείλωμαί εντελλομαι direct; enjoin σοι σοι you πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel 25:21 וְ wᵊ וְ and נָתַתָּ֧ nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כַּפֹּ֛רֶת kkappˈōreṯ כַּפֹּרֶת cover עַל־ ʕal- עַל upon הָ hā הַ the אָרֹ֖ן ʔārˌōn אֲרֹון ark מִ mi מִן from לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אָרֹ֔ן ʔārˈōn אֲרֹון ark תִּתֵּן֙ tittˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the עֵדֻ֔ת ʕēḏˈuṯ עֵדוּת reminder אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶתֵּ֖ן ʔettˌēn נתן give אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to 25:21. in qua pones testimonium quod dabo tibi In which thou shalt put the testimony that I will give thee. 21. And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 21-22: Как место непосредственного присутствия и откровения Всевышнего, в силу чего Он называется «седящим на херувимах, что поверх ковчега завета» (2: Цар 6:2; Ис 37:16), и «говорящим с крышки, которая над ковчегом свидетельства, из среды двух херувимов» (Чис 7:89), капорет был престолом Господа, внешним основанием для которого служил ковчег со скрижалями завета в знак того, что пребывание Всевышнего в скинии основывается на заключенном завете. Откровение будет состоять в сообщении Моисею всех повелений, которые народу нужно будет исполнять. Albert Barnes: Notes on the Bible - 1834 25:21 The testimony - See Exo 25:16 note. Compare Exo 40:20. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:21: mercy seat: Exo 25:17, Exo 26:34; Rom 10:4 in: Exo 25:16 John Gill 25:21 And thou shalt put the mercy seat above upon the ark,.... Over it, as a covering for it: this situation of the mercy seat above the ark, where the law was, signifies, that there is no mercy but in a way of righteousness, or of satisfaction to the law of God, and in a consistence with the honour of it; and the cherubim over the mercy seat making a throne for the majesty of God, in which he sat, and the ark below a kind of footstool for him, shows that Christ, the mercy seat and propitiatory, stands between God and his law, and is the mediator between God, and men the transgressors of that law, and by fulfilling it has covered the sins of his people, which are violations of it; and being above it, and having magnified and made it honourable, is able to suppress its charges and accusations, and secure from its curse and condemnation: and in the ark thou shalt put the testimony that I shall give thee; or "after thou shalt put in the ark", &c. (r), as the particle "vau" is sometimes used; the sense is, that then the mercy seat should be put above, and upon the ark, as the covering of it, after the law, or the two tables of testimony, were put into it; for then it was covered, and not to be opened any more; see Ex 40:20. (r) "postquam in area", Junius & Tremellius, Piscator, Drusius. Vid. Nold. Concord Ebr. part. p. 290.
25:2225:22: Եւ յայտնեցա՛յց քեզ անտի. եւ խօսեցայց ընդ քեզ ՚ի վերուստ ՚ի քաւութենէ անտի. ՚ի միջոյ երկուց քրոբէիցն, որ իցեն ՚ի վերայ տապանակին վկայութեան, ըստ ամենայնի զոր պատուիրեցի քեզ առ որդիսն Իսրայէլի[716]։[716] Այլք. Զոր պատուիրեցից քեզ։ 22 Ես քեզ կը յայտնուեմ այնտեղ եւ վկայութեան տապանակի կափարիչի վրայ գտնուող երկու քերովբէների արանքից քեզ հետ կը խօսեմ այն ամենի մասին, ինչ պատուիրելու եմ քեզ Իսրայէլի որդիների վերաբերեալ»: 22 Հոն ես քեզի պիտի հանդիպիմ ու քաւութեանը վրայէն, վկայութեան տապանակին վրայ եղած երկու քերովբէներուն մէջտեղէն, Իսրայէլի որդիներուն համար բոլոր քեզի տալիք պատուիրանքներուն վրայով պիտի խօսիմ քեզի հետ»։ Եւ յայտնեցայց քեզ անտի, եւ խօսեցայց ընդ քեզ ի վերուստ ի քաւութենէ անտի, ի միջոյ երկուց քերոբէիցն` որ իցեն ի վերայ տապանակին վկայութեան, ըստ ամենայնի զոր պատուիրեցի քեզ առ որդիսն Իսրայելի: 25:22: Եւ յայտնեցա՛յց քեզ անտի. եւ խօսեցայց ընդ քեզ ՚ի վերուստ ՚ի քաւութենէ անտի. ՚ի միջոյ երկուց քրոբէիցն, որ իցեն ՚ի վերայ տապանակին վկայութեան, ըստ ամենայնի զոր պատուիրեցի քեզ առ որդիսն Իսրայէլի[716]։ [716] Այլք. Զոր պատուիրեցից քեզ։ 22 Ես քեզ կը յայտնուեմ այնտեղ եւ վկայութեան տապանակի կափարիչի վրայ գտնուող երկու քերովբէների արանքից քեզ հետ կը խօսեմ այն ամենի մասին, ինչ պատուիրելու եմ քեզ Իսրայէլի որդիների վերաբերեալ»: 22 Հոն ես քեզի պիտի հանդիպիմ ու քաւութեանը վրայէն, վկայութեան տապանակին վրայ եղած երկու քերովբէներուն մէջտեղէն, Իսրայէլի որդիներուն համար բոլոր քեզի տալիք պատուիրանքներուն վրայով պիտի խօսիմ քեզի հետ»։ zohrab-1805▾ eastern-1994▾ western am▾	25:2222: там Я буду открываться тебе и говорить с тобою над крышкою, посреди двух херувимов, которые над ковчегом откровения, о всем, что ни буду заповедывать чрез тебя сынам Израилевым. 25:23 καὶ και and; even ποιήσεις ποιεω do; make τράπεζαν τραπεζα table; bank χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear δύο δυο two πήχεων πηχυς forearm; foot and a half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half τὸ ο the εὖρος ευρος and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the ὕψος υψος height; on high 25:22 וְ wᵊ וְ and נֹועַדְתִּ֣י nôʕaḏtˈî יעד appoint לְךָ֮ lᵊḵˈā לְ to שָׁם֒ šˌām שָׁם there וְ wᵊ וְ and דִבַּרְתִּ֨י ḏibbartˌî דבר speak אִתְּךָ֜ ʔittᵊḵˈā אֵת together with מֵ mē מִן from עַ֣ל ʕˈal עַל upon הַ ha הַ the כַּפֹּ֗רֶת kkappˈōreṯ כַּפֹּרֶת cover מִ mi מִן from בֵּין֙ bbên בַּיִן interval שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הַ ha הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon אֲרֹ֣ן ʔᵃrˈōn אֲרֹון ark הָ hā הַ the עֵדֻ֑ת ʕēḏˈuṯ עֵדוּת reminder אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אֲצַוֶּ֛ה ʔᵃṣawwˈeh צוה command אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel 25:22. inde praecipiam et loquar ad te supra propitiatorio scilicet ac medio duorum cherubin qui erunt super arcam testimonii cuncta quae mandabo per te filiis IsrahelThence will I give orders, and will speak to thee over the propitiatory, and from the midst of the two cherubims, which shall be upon the ark of the testimony, all things which I will command the children of Israel by thee. 22. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which [are] upon the ark of the testimony, of all [things] which I will give thee in commandment unto the children of Israel: 22: там Я буду открываться тебе и говорить с тобою над крышкою, посреди двух херувимов, которые над ковчегом откровения, о всем, что ни буду заповедывать чрез тебя сынам Израилевым. 25:23 καὶ και and; even ποιήσεις ποιεω do; make τράπεζαν τραπεζα table; bank χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear δύο δυο two πήχεων πηχυς forearm; foot and a half τὸ ο the μῆκος μηκος length καὶ και and; even πήχεος πηχυς forearm; foot and a half τὸ ο the εὖρος ευρος and; even πήχεος πηχυς forearm; foot and a half καὶ και and; even ἡμίσους ημισυς half τὸ ο the ὕψος υψος height; on high 25:22 וְ wᵊ וְ and נֹועַדְתִּ֣י nôʕaḏtˈî יעד appoint לְךָ֮ lᵊḵˈā לְ to שָׁם֒ šˌām שָׁם there וְ wᵊ וְ and דִבַּרְתִּ֨י ḏibbartˌî דבר speak אִתְּךָ֜ ʔittᵊḵˈā אֵת together with מֵ mē מִן from עַ֣ל ʕˈal עַל upon הַ ha הַ the כַּפֹּ֗רֶת kkappˈōreṯ כַּפֹּרֶת cover מִ mi מִן from בֵּין֙ bbên בַּיִן interval שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הַ ha הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon אֲרֹ֣ן ʔᵃrˈōn אֲרֹון ark הָ hā הַ the עֵדֻ֑ת ʕēḏˈuṯ עֵדוּת reminder אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אֲצַוֶּ֛ה ʔᵃṣawwˈeh צוה command אֹותְךָ֖ ʔôṯᵊḵˌā אֵת [object marker] אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel 25:22. inde praecipiam et loquar ad te supra propitiatorio scilicet ac medio duorum cherubin qui erunt super arcam testimonii cuncta quae mandabo per te filiis Israhel Thence will I give orders, and will speak to thee over the propitiatory, and from the midst of the two cherubims, which shall be upon the ark of the testimony, all things which I will command the children of Israel by thee. 22. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:22: And there I will meet with thee - That is, over the mercy-seat, between the cherubim. In this place God chose to give the most especial manifestations of himself; here the Divine glory was to be seen; and here Moses was to come in order to consult Jehovah, relative to the management of the people. Ainsworth has remarked that the rabbins say, "The heart of man may be likened to God's sanctuary; for as, in the sanctuary, the shechinah or Divine glory dwelt, because there were the ark, the tables, and the cherubim; so, in the heart of man, it is meet that a place be made for the Divine Majesty to dwell in, and that it be the holy of holies." This is a doctrine most implicitly taught by the apostles; and the absolute necessity of having the heart made a habitation of God through the Spirit, is strongly and frequently insisted on through the whole of the New Testament. See the note on Exo 25:23. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:22: and I will: Exo 20:24, Exo 30:6, Exo 30:36, Exo 31:18; Gen 18:33; Lev 1:1, Lev 16:2; Num 7:89, Num 17:4; Deu 5:26-31; Jdg 20:27 between: Exo 29:42, Exo 29:43, Exo 31:6; Sa1 4:4; Sa2 6:2; Kg2 19:15; Psa 80:1, Psa 90:1, Psa 99:1; Isa 37:16 John Gill 25:22 And there I will meet with thee,.... With Moses, and so with the high priest in later times, when he should enter into the holy of holies, and with the people of God as represented by him, when he should go in and inquire for them of the Lord: and I will commune with thee from above the mercy seat, from between the two cherubim; converse with him and them about whatsoever they should apply unto him for, these being the symbols of the divine presence: hence the Lord is frequently described as "dwelling between the cherubim which are upon the ark of the testimony"; that is, which cherubim are upon it, being on the mercy seat, which was the cover of it; or rather "which is upon" (s), which mercy seat is upon the ark of the testimony, as it properly was; and here the Lord promises to commune of all things which I shall give thee in commandment unto the children of Israel: what they shall do, respecting those things which by Moses, or the high priest, they should inquire the mind and will of God about: this may signify that the way to communion with God lies through Christ, the mercy seat and propitiation, through his blood and righteousness, through the vail, that is to say, his flesh; and the encouragement to it is from him, our great high priest, and from his propitiatory sacrifice; and the enjoyment of it is through him; our fellowship is with the Father, and his Son Jesus Christ; God speaks to us by him, and reveals himself in him. (s) "quod est", Vatablus. Robert Jamieson, A. R. Fausset and David Brown 25:22 there I will meet with thee, and I will commune with thee from above the mercy seat--The Shekinah, or symbol of the Divine Presence, rested on the mercy seat, and was indicated by a cloud, from the midst of which responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim.
25:2325:23: Եւ արասցես սեղա՛ն յանփուտ փայտից. յերկուց կանգնոց զերկայնութիւն նորա, եւ ՚ի կանգնոյ զլայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զբարձրութիւն նորա։ 23 «Սեղան կը պատրաստես կարծր փայտից[61]: Երկու կանգուն թող լինի դրա երկարութիւնը, մէկ կանգուն՝ դրա լայնութիւնը, եւ մէկուկէս կանգուն՝ դրա բարձրութիւնը: [61] 61. Եօթանասնից՝ Ոսկէ սեղան կը պատրաստես մաքուր ոսկուց: 23 «Սատիմի փայտէ սեղան մը շինէ՛. անոր երկայնութիւնը՝ երկու կանգուն, լայնութիւնը՝ մէկ կանգուն ու բարձրութիւնը մէկ կանգուն ու կէս պիտի ըլլայ։ Եւ արասցես սեղան յանփուտ փայտից. յերկուց կանգնոց զերկայնութիւն նորա, եւ ի կանգնոյ զլայնութիւն նորա, եւ ի կանգնոյ եւ ի կիսոյ զբարձրութիւն նորա: 25:23: Եւ արասցես սեղա՛ն յանփուտ փայտից. յերկուց կանգնոց զերկայնութիւն նորա, եւ ՚ի կանգնոյ զլայնութիւն նորա, եւ ՚ի կանգնոյ եւ ՚ի կիսոյ զբարձրութիւն նորա։ 23 «Սեղան կը պատրաստես կարծր փայտից[61]: Երկու կանգուն թող լինի դրա երկարութիւնը, մէկ կանգուն՝ դրա լայնութիւնը, եւ մէկուկէս կանգուն՝ դրա բարձրութիւնը: [61] 61. Եօթանասնից՝ Ոսկէ սեղան կը պատրաստես մաքուր ոսկուց: 23 «Սատիմի փայտէ սեղան մը շինէ՛. անոր երկայնութիւնը՝ երկու կանգուն, լայնութիւնը՝ մէկ կանգուն ու բարձրութիւնը մէկ կանգուն ու կէս պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	25:2323: И сделай стол из дерева ситтим, длиною в два локтя, шириною в локоть, и вышиною в полтора локтя, 25:24 καὶ και and; even ποιήσεις ποιεω do; make αὐτῇ αυτος he; him στρεπτὰ στρεπτος of gold; golden κύκλῳ κυκλω circling; in a circle 25:23 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make שֻׁלְחָ֖ן šulḥˌān שֻׁלְחָן table עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia אַמָּתַ֤יִם ʔammāṯˈayim אַמָּה cubit אָרְכֹּו֙ ʔorkˌô אֹרֶךְ length וְ wᵊ וְ and אַמָּ֣ה ʔammˈā אַמָּה cubit רָחְבֹּ֔ו roḥbˈô רֹחַב breadth וְ wᵊ וְ and אַמָּ֥ה ʔammˌā אַמָּה cubit וָ wā וְ and חֵ֖צִי ḥˌēṣî חֲצִי half קֹמָתֹֽו׃ qōmāṯˈô קֹומָה height 25:23. facies et mensam de lignis setthim habentem duos cubitos longitudinis et in latitudine cubitum et in altitudine cubitum ac semissemThou shalt make a table also of setim wood, of two cubits in length, and a cubit in breadth, and a cubit and a half in height. 23. And thou shalt make a table of acacia wood: two cubits the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. Thou shalt also make a table [of] shittim wood: two cubits [shall be] the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof: 23: И сделай стол из дерева ситтим, длиною в два локтя, шириною в локоть, и вышиною в полтора локтя, 25:24 καὶ και and; even ποιήσεις ποιεω do; make αὐτῇ αυτος he; him στρεπτὰ στρεπτος of gold; golden κύκλῳ κυκλω circling; in a circle 25:23 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make שֻׁלְחָ֖ן šulḥˌān שֻׁלְחָן table עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֑ים šiṭṭˈîm שִׁטָּה acacia אַמָּתַ֤יִם ʔammāṯˈayim אַמָּה cubit אָרְכֹּו֙ ʔorkˌô אֹרֶךְ length וְ wᵊ וְ and אַמָּ֣ה ʔammˈā אַמָּה cubit רָחְבֹּ֔ו roḥbˈô רֹחַב breadth וְ wᵊ וְ and אַמָּ֥ה ʔammˌā אַמָּה cubit וָ wā וְ and חֵ֖צִי ḥˌēṣî חֲצִי half קֹמָתֹֽו׃ qōmāṯˈô קֹומָה height 25:23. facies et mensam de lignis setthim habentem duos cubitos longitudinis et in latitudine cubitum et in altitudine cubitum ac semissem Thou shalt make a table also of setim wood, of two cubits in length, and a cubit in breadth, and a cubit and a half in height. 23. And thou shalt make a table of acacia wood: two cubits the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 23-25: Стол из акации, около 24: вершков длины, 12: ширины и 18: высоты, был обложен листами чистого золота (37:10–16), почему и называется иногда «столом чистым» (Лев 24:6). Кругом него был сделан «золотой венец». Как видно из изображения стола для хлебов предложения на арке императора Тита в Риме, под венцом разумеется массивная золотая планочка 6: дюймов ширины, ограждавшая со всех сторон верхнюю поверхность стола. Так как гладкую обкладку трудно назвать венцом, то можно думать, что она была волнистообразна, или вырезана в виде тонких желобков, выемок. На такую форму указывает чтение LXX «strepton kumation» (слав.: «витое обложение»), — термин «kumation» обозначает волнисто вырезанную доску дорического карниза. Под доской с каждой стороны стола шла вязка, т. е. стенка, соединяющая ножки и имеющая ширину ладони. По указанию рисунка на арке, этой связкой был золотой прут, соединяющий все четыре ножки стола в одно целое по самой средине их высоты, а греческое ее название «stefanh» говорит за то, что она не была гладкой, но, вероятно, представляла подражание венку из цветов. Matthew Henry: Concise Commentary on the Whole Bible - 1706 23 Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. 24 And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. 25 And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about. 26 And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. 27 Over against the border shall the rings be for places of the staves to bear the table. 28 And thou shalt make the staves of shittim wood, and overlay them with gold, that the table may be borne with them. 29 And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: of pure gold shalt thou make them. 30 And thou shalt set upon the table showbread before me alway. Here is, 1. A table ordered to be made of wood overlaid with gold, which was to stand, not in the holy of holies (nothing was in that but the ark with its appurtenances), but in the outer part of the tabernacle, called the sanctuary, or holy place, Heb. ix. 2, 23, &c. There must also be the usual furniture of the sideboard, dishes and spoons, &c., and all of gold, v. 29. 2. This table was to be always spread, and furnished with the show-bread (v. 30), or bread of faces, twelve loaves, one for each tribe, set in two rows, six in a row; see the law concerning them, Lev. xxiv. 5, &c. The tabernacle being God's house, in which he was pleased to say that he would dwell among them, he would show that he kept a good house. In the royal palace it was fit that there should be a royal table. Some make the twelve loaves to represent the twelve tribes, set before God as his people and the corn of his floor, as they are called, Isa. xxi. 10. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be, (1.) A thankful acknowledgement of God's goodness to them, in giving them their daily bread, manna in the wilderness, where he prepared a table for them, and, in Canaan, the corn of the land. Hereby they owned their dependence upon Providence, not only for the corn in the field, which they gave thanks for in offering the sheaf of first-fruits, but for the bread in their houses, that, when it was brought home, God did not blow upon it, Hag. i. 9. Christ has taught us to pray every day for the bread of the day. (2.) A token of their communion with God. This bread on God's table being made of the same corn with the bread on their own tables, God and Israel did, as it were, eat together, as a pledge of friendship and fellowship; he supped with them, and they with him. (3.) A type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God. In our Father's house there is bread enough and to spare, a loaf for every tribe. All that attend in God's house shall be abundantly satisfied with the goodness of it, Ps. xxxvi. 8. Divine consolations are the continual feast of holy souls, notwithstanding there are those to whom the table of the Lord, and the meat thereof (because it is plain bread), are contemptible, Mal. i. 12. Christ has a table in his kingdom, at which all his saints shall for every eat and drink with him, Luke xxii. 30. Adam Clarke: Commentary on the Bible - 1831 25:23: Thou shalt also make a table of shittim wood - The same wood, the acacia, of which the arkstaves, etc., were made. On the subject of the ark, table of shew-bread, etc., Dr. Cudworth, in his very learned and excellent treatise on the Lord's Supper, has the following remarks: - "When God had brought the children of Israel out of Egypt, resolving to manifest himself in a peculiar manner present among them, he thought good to dwell amongst them in a visible and external manner; and therefore, while they were in the wilderness, and sojourned in tents, he would have a tent or tabernacle built to sojourn with them also. This mystery of the tabernacle was fully understood by the learned Nachmanides, who, in few words, but pregnant, expresseth himself to this purpose: 'The mystery of the tabernacle was this, that it was to be a place for the shechinah, or habitation of Divinity, to be fixed in;' and this, no doubt, as a special type of God's future dwelling in Christ's human nature, which was the True Shechinah: but when the Jews were come into their land, and had there built them houses, God intended to have a fixed dwelling-house also; and therefore his movable tabernacle was to be turned into a standing temple. Now the tabernacle or temple, being thus as a house for God to dwell in visibly, to make up the notion of dwelling or habitation complete there must be all things suitable to a house belonging to it; hence, in the holy place, there must be a table, and a candlestick, because this was the ordinary furniture of a room, as the fore-commended Nachmanides observes. The table must have its dishes, and spoons, and bowls, and covers belonging to it, though they were never used; and always be furnished with bread upon it. The candlestick must have its lamps continually burning. Hence also there must be a continual fire kept in this house of God upon the altar, as the focus of it; to which notion I conceive the Prophet Isaiah doth allude, Isa 31:9 : Whose fire is in Zion, and his furnace in Jerusalem; and besides all this, to carry the notion still farther, there must be some constant meat and provision brought into this house; which was done in the sacrifices that were partly consumed by fire upon God's own altar, and partly eaten by the priests, who were God's family, and therefore to be maintained by him. That which was consumed upon God's altar was accounted God's mess, as appeareth from Mal 1:12, where the altar is called God's table, and the sacrifice upon it, God's meat: Ye say, The table of the Lord is polluted; and the fruit thereof, even His Meat, is contemptible. And often, in the law, the sacrifice is called God's לחם lechem, i.e., his bread or food. Wherefore it is farther observable, that besides the flesh of the beast offered up in sacrifice, there was a minchah, i.e., a meat-offering, or rather bread-offering, made of flour and oil; and a libamen or drink-offering, which was always joined with the daily sacrifice, as the bread and drink which was to go along with God's meat. It was also strictly commanded that there should be salt in every sacrifice and oblation, because all meat is unsavoury without salt, as Nachmanides hath here also well observed; 'because it was not honorable that God's meat should be unsavoury, without salt.' Lastly, all these things were to be consumed on the altar only by the holy fire which came down from heaven, because they were God's portion, and therefore to be eaten or consumed by himself in an extraordinary manner." See Clarke on Exo 25:22 (note). Albert Barnes: Notes on the Bible - 1834 25:23: (Compare Exo 37:10-16.) The table and the candlestick figured on the Arch of Titus at Rome are those of the Maccabaean times, but made as nearly as possible after the ancient models reproduced under the direction of Solomon and Zerubbabel. The details and size of the figure, and the description of Josephus, appear to agree very nearly with the directions here given to Moses, and to illustrate them in several particulars. Josephus says that the table was like the so-called Delphic tables, richly ornamented pieces of furniture in use amongst the Romans, which were sometimes, if not always, covered with gold or silver. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:23: a table: Exo 37:10-16, Exo 40:22, Exo 40:23; Lev 24:6; Num 3:31; Kg1 7:48; Ch1 28:16; Ch2 4:8, Ch2 4:19; Eze 40:41, Eze 40:42; Heb 9:2 shittim wood: Shittim wood is probably the acacia Nilotica. St. Jerome says, that the shittim wood grows in the deserts of Arabia, and is like white thorn, as to its colour and leaves; but the tree is so large as to furnish very long planks. The wood is hard, tough, and extremely beautiful. It is thought he means the black acacia, because that is the most common tree in the deserts of Arabia. It is of the size of a large mulberry tree. The spreading branches and larger limbs are armed with thorns, which grow three together. The bark is rough; and the leaves are oblong, standing opposite each other. The flowers, though sometimes white, are generally of a bright yellow; and the fruit, which resembles a bean, is contained in pods like those of the lupin. "The acacia," says Dr. Shaw, "being by much the largest and most common tree in the deserts," (Arabia Petra), we have some reason to conjecture that the shittim wood was the wood of the acacia, especially as its flowers are of an excellent smell; for the shittah tree is, in Isa 41:19, joined with the myrtle and other fragrant shrubs. It may be remarked, that of the two Hebrew names, shittim is masculine, and shittah feminine. So Mr. Bruce says, "the male is called saiel; from it proceeds the gula Arabic, on incision with an axe. Carl Friedrich Keil and Franz Delitzsch 25:23 The Table of Shew-Bread (cf. Ex 37:10-16). - The table for the shew-bread (Ex 25:30) was to be made of acacia-wood, two cubits long, one broad, and one and a half high, and to be plated with pure gold, having a golden wreath round, and a "finish (מסגּרת) of a hand-breadth round about," i.e., a border of a hand-breadth in depth surrounding and enclosing the four sides, upon which the top of the table was laid, and into the four corners of which the feet of the table were inserted. A golden wreath was to be placed round this rim. As there is no article attached to זר־זהב in Ex 25:25 (cf. Ex 37:12), so as to connect it with the זר in Ex 25:24, we must conclude that there were two such ornamental wreaths, one round the slab of the table, the other round the rim which was under the slab. At the four corners of the four feet, near the point at which they joined the rim, four rings were to be fastened for בּתּים, i.e., to hold the poles with which the table was carried, as in the case of the ark. John Gill 25:23 Thou shalt also make a table of shittim wood,.... As the sanctuary or tabernacle was an house for God to dwell in, he would have the proper furniture of an house, as a table, candlestick, &c. This table was to be in the same place with the ark and mercy seat; they were set in the holy of holies, where there were nothing else; but this in the holy place, on the north side of it, Ex 26:35 its principal use was to set the shewbread on, as after mentioned, and was typical of Christ, and communion with him, both in this life, and that to come. There is the table of the Lord, to which his people are now admitted, where he sits down with them, and they with him, to have fellowship with him in the ministration of the word and ordinances, of which he is the sum and substance; and this is very desirable and delightful, and an instance of his condescending grace, Song 1:12, and he will have a table in his kingdom hereafter, where his saints shall eat and drink with him, in which their chief happiness will consist, Lk 22:30 This table may be considered as typical of Christ himself, for he is both table and provisions and everything to his people; and of him in both his natures; in his human nature, it being made of shittim wood, incorruptible; for though Christ died in, that nature, yet he saw no corruption, he rose again and lives for evermore; in his divine nature, by the gold it was covered with: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof; it was two Jewish square cubits in length, which are about six English square feet and above half, viz. ninety four inches, according to Bishop Cumberland (t). It was neither so long nor so broad as the ark by half a cubit, but was of the same height with it, being about thirty two inches high and three quarters, according to the Jewish and Egyptian cubit, which was about twenty one inches and more and was a proper height for a table; and this measure, no doubt, takes in the thickness of the table, and the height of the seat, as Jarchi and Aben Ezra observe. (t) Ut supra. (Of Scripture Weights and Measures, ch. 2. p. 34, 36.) John Wesley 25:23 This table was to stand not in the holy of holies, (nothing was in that but the ark with its appurtenances) but in the outer part of the tabernacle, called the sanctuary or holy place. This table was to be always furnished with the shew - bread, or bread of faces, twelve loaves, one for each tribe, set in two rows, six in a row. As the ark signified God's being present with them, so the twelve loaves signified their being presented to God. This bread was designed to be, a thankful acknowledgment of God's goodness to them in giving them their daily bread, a token of their communion with God; this bread on God's table being made of the same corn as the bread on their own tables. And a type of the spiritual provision which is made in the church, by the gospel of Christ, for all that are made priests to our God. Robert Jamieson, A. R. Fausset and David Brown 25:23 table of shittim wood--of the same material and decorations as the ark [see on Ex 25:5], and like it, too, furnished with rings for the poles on which it was carried [Ex 25:26]. The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their services at the table. It was half a cubit less than the ark in length and breadth, but of the same height. [See on Ex 25:10.]
25:2425:24: Եւ պատեսցե՛ս զնա ոսկւով սրբով. եւ արասցես նմա ծնօտս ոսկիս շրջանակաւ շուրջանակի։ 24 Այն կը պատես մաքուր ոսկով: Դրա վրայ շուրջանակի կը դնես ոսկէ պսակ: 24 Զանիկա զուտ ոսկիով պատէ՛ ու անոր բոլորտիքը ոսկի շրջանակ մը շինէ՛։ Եւ պատեսցես զնա ոսկւով սրբով, եւ արասցես նմա ծնօտս ոսկիս շրջանակաւ շուրջանակի: 25:24: Եւ պատեսցե՛ս զնա ոսկւով սրբով. եւ արասցես նմա ծնօտս ոսկիս շրջանակաւ շուրջանակի։ 24 Այն կը պատես մաքուր ոսկով: Դրա վրայ շուրջանակի կը դնես ոսկէ պսակ: 24 Զանիկա զուտ ոսկիով պատէ՛ ու անոր բոլորտիքը ոսկի շրջանակ մը շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	25:2424: и обложи его золотом чистым, и сделай вокруг него золотой венец. 25:25 καὶ και and; even ποιήσεις ποιεω do; make αὐτῇ αυτος he; him στεφάνην στεφανη circling; in a circle καὶ και and; even ποιήσεις ποιεω do; make στρεπτὸν στρεπτος the στεφάνῃ στεφανη circling; in a circle 25:24 וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתֹ֖ו ʔōṯˌô אֵת [object marker] זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לֹּ֛ו llˈô לְ to זֵ֥ר zˌēr זֵר border זָהָ֖ב zāhˌāv זָהָב gold סָבִֽיב׃ sāvˈîv סָבִיב surrounding 25:24. et inaurabis eam auro purissimo faciesque illi labium aureum per circuitumAnd thou shalt overlay it with the purest gold: and thou shalt make to it a golden ledge round about. 24. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about: 24: и обложи его золотом чистым, и сделай вокруг него золотой венец. 25:25 καὶ και and; even ποιήσεις ποιεω do; make αὐτῇ αυτος he; him στεφάνην στεφανη circling; in a circle καὶ και and; even ποιήσεις ποιεω do; make στρεπτὸν στρεπτος the στεφάνῃ στεφανη circling; in a circle 25:24 וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתֹ֖ו ʔōṯˌô אֵת [object marker] זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לֹּ֛ו llˈô לְ to זֵ֥ר zˌēr זֵר border זָהָ֖ב zāhˌāv זָהָב gold סָבִֽיב׃ sāvˈîv סָבִיב surrounding 25:24. et inaurabis eam auro purissimo faciesque illi labium aureum per circuitum And thou shalt overlay it with the purest gold: and thou shalt make to it a golden ledge round about. 24. And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 25:24 See Exo 25:11 note. The moulding of the table is still seen at the ends of the sculptured figure. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:24: Exo 25:11; Kg1 6:20-22 John Gill 25:24 And thou shalt overlay it with pure gold,.... Cover it with a plate of gold, so that the wood was not seen; which may denote either the excellency of Christ's human nature, being pure and spotless, and adorned with the grace of the Spirit of God without measure; or rather of his divine nature, which is the head of Christ, and said to be as the most fine gold, for in him dwells all the fulness of the Godhead bodily: and make thereto a crown of gold round about; that is, on both sides and at both ends; for though it is called a crown, it was a square, and this was both to ornament the table, and to keep from falling off of it what was set upon it. Jarchi says, it was a sign of the crown of the kingdom, for a table signifies riches and greatness, as they say a king's table: and indeed this was the table of the King of kings, who has on his head many crowns, and one must be made upon his table. Robert Jamieson, A. R. Fausset and David Brown 25:24 crown--the moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent anything from falling off.
25:2525:25: Եւ արասցես նմա պսա՛կ ուղկեան շուրջանակի։ եւ արասցես պսակին ծնօտս շուրջանակաւ շուրջանակի։ 25 Դրա չորս կողմը մէկ թզաչափ բարձրութեամբ շրջանակ[62] կը դնես եւ այն չորս կողմից կը պատիս ոսկով: [62] 62. Եբրայերէնում՝ ոսկէ շրջանակ: 25 Անոր չորս մատնաչափ եզերք մը շինէ ու եզերքին բոլորտիքը ոսկի շրջանակ մը շինէ՛։ Եւ արասցես նմա պսակ ուղկեան շուրջանակի. եւ արասցես պսակին ^[347]ծնօտս շրջանակաւ շուրջանակի: 25:25: Եւ արասցես նմա պսա՛կ ուղկեան շուրջանակի։ եւ արասցես պսակին ծնօտս շուրջանակաւ շուրջանակի։ 25 Դրա չորս կողմը մէկ թզաչափ բարձրութեամբ շրջանակ[62] կը դնես եւ այն չորս կողմից կը պատիս ոսկով: [62] 62. Եբրայերէնում՝ ոսկէ շրջանակ: 25 Անոր չորս մատնաչափ եզերք մը շինէ ու եզերքին բոլորտիքը ոսկի շրջանակ մը շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	25:2525: и сделай вокруг него стенки в ладонь и у стенок его сделай золотой венец вокруг; 25:26 καὶ και and; even ποιήσεις ποιεω do; make τέσσαρας τεσσαρες four δακτυλίους δακτυλιος ring χρυσοῦς χρυσεος of gold; golden καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τοὺς ο the δακτυλίους δακτυλιος ring ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four μέρη μερος part; in particular τῶν ο the ποδῶν πους foot; pace αὐτῆς αυτος he; him 25:25 וְ wᵊ וְ and עָשִׂ֨יתָ ʕāśˌîṯā עשׂה make לֹּ֥ו llˌô לְ to מִסְגֶּ֛רֶת misgˈereṯ מִסְגֶּרֶת bulwark טֹ֖פַח ṭˌōfaḥ טֹפַח span סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make זֵר־ zēr- זֵר border זָהָ֛ב zāhˈāv זָהָב gold לְ lᵊ לְ to מִסְגַּרְתֹּ֖ו misgartˌô מִסְגֶּרֶת bulwark סָבִֽיב׃ sāvˈîv סָבִיב surrounding 25:25. et ipsi labio coronam interrasilem altam quattuor digitis et super illam alteram coronam aureolamAnd to the ledge itself a polished crown, four inches high; and over the same another little golden crown. 25. And thou shalt make unto it a border of an handbreadth round about, and thou shalt make a golden crown to the border thereof round about. And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about: 25: и сделай вокруг него стенки в ладонь и у стенок его сделай золотой венец вокруг; 25:26 καὶ και and; even ποιήσεις ποιεω do; make τέσσαρας τεσσαρες four δακτυλίους δακτυλιος ring χρυσοῦς χρυσεος of gold; golden καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τοὺς ο the δακτυλίους δακτυλιος ring ἐπὶ επι in; on τὰ ο the τέσσαρα τεσσαρες four μέρη μερος part; in particular τῶν ο the ποδῶν πους foot; pace αὐτῆς αυτος he; him 25:25 וְ wᵊ וְ and עָשִׂ֨יתָ ʕāśˌîṯā עשׂה make לֹּ֥ו llˌô לְ to מִסְגֶּ֛רֶת misgˈereṯ מִסְגֶּרֶת bulwark טֹ֖פַח ṭˌōfaḥ טֹפַח span סָבִ֑יב sāvˈîv סָבִיב surrounding וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make זֵר־ zēr- זֵר border זָהָ֛ב zāhˈāv זָהָב gold לְ lᵊ לְ to מִסְגַּרְתֹּ֖ו misgartˌô מִסְגֶּרֶת bulwark סָבִֽיב׃ sāvˈîv סָבִיב surrounding 25:25. et ipsi labio coronam interrasilem altam quattuor digitis et super illam alteram coronam aureolam And to the ledge itself a polished crown, four inches high; and over the same another little golden crown. 25. And thou shalt make unto it a border of an handbreadth round about, and thou shalt make a golden crown to the border thereof round about. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 25:25 A border - Rather a framing, which reached from leg to leg so as to make the table firm, as well as to adorn it with a second moulding of gold. Two fragments of such framing are still seen in the sculpture attached to the legs halfway down. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:25: a golden crown to the border: Exo 30:3, Exo 37:2 John Gill 25:25 And thou shalt make unto it a border of art hand's breadth round about,.... Jarchi says, their wise men are divided about this; some say it was above, round about the table; others say it was below, fixed from foot to foot at the four corners of the table, and the board of the table lay upon the border: and thou shalt make a golden crown to the border thereof round about; this was not the same spoke of in the former verse, but another; that was above, and upon the table, this below and under it; or rather that was, as it may be better expressed, a lip, rim, or border, that went round within the table (u); and this crown, surrounded that on the edge of it. (u) So R. Sol. Urbin. Ohel Moed, fol. 61. 2.
25:2625:26: Եւ արասցես նմա չո՛րս օղամանեակս ոսկիս. եւ դիցես զօղամանեակսն ՚ի չորեսին կողմանսն, որ իցեն չորեցունց ոտից նորա, 26 Եւ չորս ոսկէ օղակներ կը պատրաստես եւ օղակները կը դնես չորս անկիւններին, ուր, պսակից ներքեւ, դրա չորս ոտքերն են: 26 Անոր չորս ոսկի օղակ շինէ, անոր չորս անկիւնը չորս ոտքին քով դիր օղակները։ Եւ արասցես նմա չորս օղամանեակս ոսկիս, եւ դիցես զօղամանեակսն ի չորեսին կողմանսն, որ իցեն չորեցունց ոտից նորա, ի ներքոյ պսակին: 25:26: Եւ արասցես նմա չո՛րս օղամանեակս ոսկիս. եւ դիցես զօղամանեակսն ՚ի չորեսին կողմանսն, որ իցեն չորեցունց ոտից նորա, 26 Եւ չորս ոսկէ օղակներ կը պատրաստես եւ օղակները կը դնես չորս անկիւններին, ուր, պսակից ներքեւ, դրա չորս ոտքերն են: 26 Անոր չորս ոսկի օղակ շինէ, անոր չորս անկիւնը չորս ոտքին քով դիր օղակները։ zohrab-1805▾ eastern-1994▾ western am▾	25:2626: и сделай для него четыре кольца золотых и утверди кольца на четырех углах у четырех ножек его; 25:27 ὑπὸ υπο under; by τὴν ο the στεφάνην στεφανη and; even ἔσονται ειμι be οἱ ο the δακτύλιοι δακτυλιος ring εἰς εις into; for θήκας θηκη sheath τοῖς ο the ἀναφορεῦσιν αναφορευς as such; that αἴρειν αιρω lift; remove ἐν εν in αὐτοῖς αυτος he; him τὴν ο the τράπεζαν τραπεζα table; bank 25:26 וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לֹּ֔ו llˈô לְ to אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four טַבְּעֹ֣ת ṭabbᵊʕˈōṯ טַבַּעַת sealing ring זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and נָתַתָּ֙ nāṯattˌā נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טַּבָּעֹ֔ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring עַ֚ל ˈʕal עַל upon אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four הַ ha הַ the פֵּאֹ֔ת ppēʔˈōṯ פֵּאָה corner אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot 25:26. quattuor quoque circulos aureos praeparabis et pones eos in quattuor angulis eiusdem mensae per singulos pedesThou shalt prepare also four golden rings, and shalt put them in the four corners of the same table, over each foot. 26. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. And thou shalt make for it four rings of gold, and put the rings in the four corners that [are] on the four feet thereof: 26: и сделай для него четыре кольца золотых и утверди кольца на четырех углах у четырех ножек его; 25:27 ὑπὸ υπο under; by τὴν ο the στεφάνην στεφανη and; even ἔσονται ειμι be οἱ ο the δακτύλιοι δακτυλιος ring εἰς εις into; for θήκας θηκη sheath τοῖς ο the ἀναφορεῦσιν αναφορευς as such; that αἴρειν αιρω lift; remove ἐν εν in αὐτοῖς αυτος he; him τὴν ο the τράπεζαν τραπεζα table; bank 25:26 וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לֹּ֔ו llˈô לְ to אַרְבַּ֖ע ʔarbˌaʕ אַרְבַּע four טַבְּעֹ֣ת ṭabbᵊʕˈōṯ טַבַּעַת sealing ring זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and נָתַתָּ֙ nāṯattˌā נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טַּבָּעֹ֔ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring עַ֚ל ˈʕal עַל upon אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four הַ ha הַ the פֵּאֹ֔ת ppēʔˈōṯ פֵּאָה corner אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four רַגְלָֽיו׃ raḡlˈāʸw רֶגֶל foot 25:26. quattuor quoque circulos aureos praeparabis et pones eos in quattuor angulis eiusdem mensae per singulos pedes Thou shalt prepare also four golden rings, and shalt put them in the four corners of the same table, over each foot. 26. And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 26-28: Четыре кольца должны быть приделаны на четырех углах, у четырех ножек стола, — в тех местах, где ножки стола были соединены связкой: «при стенках должны быть кольца». Шесты, предназначенные для перенесения стола, вдевались в кольца лишь на время ношения. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:26: four rings of gold: Exo 25:12 John Gill 25:26 And thou shalt make for it four rings of gold,.... As the ark had, and for the same use as the rings of that were, though whether cast, as they were, is not said: and put the rings in the four corners that are on the four feet thereof; as there were four feet at the four corners of the table, to each foot a ring was fastened; the use of these follows.
25:2725:27: ՚ի ներքոյ պսակին. եւ եղիցին օղամանեակքն լա՛մբք լծակացն, բառնալ նոքօք զսեղանն։ 27 Օղակները կը ծառայեն այն բանին, որ լծակները դրանց մէջ անցկացնելով՝ կը բարձրացնեն սեղանը: 27 Օղակները եզերքին քով պէտք է ըլլան, որպէս զի սեղանը վերցնելու համար՝ ձողերուն տեղեր ըլլան։ Եւ եղիցին օղամանեակքն լամբք լծակացն` բառնալ նոքօք զսեղանն: 25:27: ՚ի ներքոյ պսակին. եւ եղիցին օղամանեակքն լա՛մբք լծակացն, բառնալ նոքօք զսեղանն։ 27 Օղակները կը ծառայեն այն բանին, որ լծակները դրանց մէջ անցկացնելով՝ կը բարձրացնեն սեղանը: 27 Օղակները եզերքին քով պէտք է ըլլան, որպէս զի սեղանը վերցնելու համար՝ ձողերուն տեղեր ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	25:2727: при стенках должны быть кольца, чтобы влагать шесты, для ношения на них стола; 25:28 καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the ἀναφορεῖς αναφορευς from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf καθαρῷ καθαρος clean; clear καὶ και and; even ἀρθήσεται αιρω lift; remove ἐν εν in αὐτοῖς αυτος he; him ἡ ο the τράπεζα τραπεζα table; bank 25:27 לְ lᵊ לְ to עֻמַּת֙ ʕummˌaṯ עֻמָּה side הַ ha הַ the מִּסְגֶּ֔רֶת mmisgˈereṯ מִסְגֶּרֶת bulwark תִּהְיֶ֖יןָ tihyˌeʸnā היה be הַ ha הַ the טַּבָּעֹ֑ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring לְ lᵊ לְ to בָתִּ֣ים vāttˈîm בַּיִת house לְ lᵊ לְ to בַדִּ֔ים vaddˈîm בַּד linen, part, stave לָ lā לְ to שֵׂ֖את śˌēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָֽן׃ ššulḥˈān שֻׁלְחָן table 25:27. subter coronam erunt circuli aurei ut mittantur vectes per eos et possit mensa portariUnder the crown shall the golden rings be, that the bars may be put through them, and the table may be carried. 27. Close by the border shall the rings be, for places for the staves to bear the table. Over against the border shall the rings be for places of the staves to bear the table: 27: при стенках должны быть кольца, чтобы влагать шесты, для ношения на них стола; 25:28 καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the ἀναφορεῖς αναφορευς from; out of ξύλων ξυλον wood; timber ἀσήπτων ασηπτος and; even καταχρυσώσεις καταχρυσοω he; him χρυσίῳ χρυσιον gold piece; gold leaf καθαρῷ καθαρος clean; clear καὶ και and; even ἀρθήσεται αιρω lift; remove ἐν εν in αὐτοῖς αυτος he; him ἡ ο the τράπεζα τραπεζα table; bank 25:27 לְ lᵊ לְ to עֻמַּת֙ ʕummˌaṯ עֻמָּה side הַ ha הַ the מִּסְגֶּ֔רֶת mmisgˈereṯ מִסְגֶּרֶת bulwark תִּהְיֶ֖יןָ tihyˌeʸnā היה be הַ ha הַ the טַּבָּעֹ֑ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring לְ lᵊ לְ to בָתִּ֣ים vāttˈîm בַּיִת house לְ lᵊ לְ to בַדִּ֔ים vaddˈîm בַּד linen, part, stave לָ lā לְ to שֵׂ֖את śˌēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָֽן׃ ššulḥˈān שֻׁלְחָן table 25:27. subter coronam erunt circuli aurei ut mittantur vectes per eos et possit mensa portari Under the crown shall the golden rings be, that the bars may be put through them, and the table may be carried. 27. Close by the border shall the rings be, for places for the staves to bear the table. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 25:27 Over against the border - Rather, Over against the framing; that is, the rings were to be placed not upon the framing itself, but at the extremities of the legs answering to each corner of it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:27: for places of the staves: Exo 25:14, Exo 25:28 John Gill 25:27 Over against the border,.... Or "under" it, as the Septuagint and Vulgate Latin versions. Jarchi says the rings were fixed to the feet over against the top of the border: shall the rings be for placing of the staves to bear the table; into these rings staves were to be put, to carry the table from place to place, when it was necessary, as while they were in the wilderness, and before the tabernacle had a fixed settled place for it; for wherever the tabernacle was carried, the ark and the table were also: where the church of Christ is, there he is, and there are the word and ordinances; and which are sometimes moved from place to place, as from the land of Judea into the Gentile world, from the eastern part of the world to the more northern; and that by the ministers of the word, who bear the name, and carry the Gospel of Christ into the several parts of the world, as this table was bore by the Levites, Num 4:7.
25:2825:28: Եւ արասցես զլծակսն յանփո՛ւտ փայտից, եւ պատեսցես զնոսա ոսկւով սրբով. եւ բարձցի՛ նոքօք սեղանն։ 28 Լծակները կը պատրաստես չփչացող փայտից եւ դրանք կը պատես մաքուր ոսկով: Դրանցից բռնելով՝ կը բարձրացուի սեղանը: 28 Ձողերը Սատիմի փայտէ շինէ՛ ու զանոնք ոսկիով պատէ՛։ Սեղանը անոնցմով պիտի վերցուի։ Եւ արասցես զլծակսն յանփուտ փայտից, եւ պատեսցես զնոսա ոսկւով ^[348]սրբով. եւ բարձցի նոքօք սեղանն: 25:28: Եւ արասցես զլծակսն յանփո՛ւտ փայտից, եւ պատեսցես զնոսա ոսկւով սրբով. եւ բարձցի՛ նոքօք սեղանն։ 28 Լծակները կը պատրաստես չփչացող փայտից եւ դրանք կը պատես մաքուր ոսկով: Դրանցից բռնելով՝ կը բարձրացուի սեղանը: 28 Ձողերը Սատիմի փայտէ շինէ՛ ու զանոնք ոսկիով պատէ՛։ Սեղանը անոնցմով պիտի վերցուի։ zohrab-1805▾ eastern-1994▾ western am▾	25:2828: а шесты сделай из дерева ситтим и обложи их золотом, и будут носить на них сей стол; 25:29 καὶ και and; even ποιήσεις ποιεω do; make τὰ ο the τρυβλία τρυβλιον dish αὐτῆς αυτος he; him καὶ και and; even τὰς ο the θυίσκας θυισκη and; even τὰ ο the σπονδεῖα σπονδειον and; even τοὺς ο the κυάθους κυαθος in οἷς ος who; what σπείσεις σπενδω make a libation / drink-offering; pour out ἐν εν in αὐτοῖς αυτος he; him χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear ποιήσεις ποιεω do; make αὐτά αυτος he; him 25:28 וְ wᵊ וְ and עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּדִּים֙ bbaddîm בַּד linen, part, stave עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֔ים šiṭṭˈîm שִׁטָּה acacia וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתָ֖ם ʔōṯˌām אֵת [object marker] זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and נִשָּׂא־ niśśā- נשׂא lift בָ֖ם vˌām בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָֽן׃ ššulḥˈān שֻׁלְחָן table 25:28. ipsosque vectes facies de lignis setthim et circumdabis auro ad subvehendam mensamThe bars also themselves thou shalt make of setim wood, and shalt overlay them with gold, to bear up the table. 28. And thou shalt make the staves of acacia wood, and overlay them with gold, that the table may be borne with them. And thou shalt make the staves [of] shittim wood, and overlay them with gold, that the table may be borne with them: 28: а шесты сделай из дерева ситтим и обложи их золотом, и будут носить на них сей стол; 25:29 καὶ και and; even ποιήσεις ποιεω do; make τὰ ο the τρυβλία τρυβλιον dish αὐτῆς αυτος he; him καὶ και and; even τὰς ο the θυίσκας θυισκη and; even τὰ ο the σπονδεῖα σπονδειον and; even τοὺς ο the κυάθους κυαθος in οἷς ος who; what σπείσεις σπενδω make a libation / drink-offering; pour out ἐν εν in αὐτοῖς αυτος he; him χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear ποιήσεις ποιεω do; make αὐτά αυτος he; him 25:28 וְ wᵊ וְ and עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּדִּים֙ bbaddîm בַּד linen, part, stave עֲצֵ֣י ʕᵃṣˈê עֵץ tree שִׁטִּ֔ים šiṭṭˈîm שִׁטָּה acacia וְ wᵊ וְ and צִפִּיתָ֥ ṣippîṯˌā צפה arrange אֹתָ֖ם ʔōṯˌām אֵת [object marker] זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and נִשָּׂא־ niśśā- נשׂא lift בָ֖ם vˌām בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֻּׁלְחָֽן׃ ššulḥˈān שֻׁלְחָן table 25:28. ipsosque vectes facies de lignis setthim et circumdabis auro ad subvehendam mensam The bars also themselves thou shalt make of setim wood, and shalt overlay them with gold, to bear up the table. 28. And thou shalt make the staves of acacia wood, and overlay them with gold, that the table may be borne with them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:28: the table: Exo 25:14, Exo 25:27; Num 10:17; Act 9:15 John Gill 25:28 And thou shall make the staves of shittim wood, and overlay them with gold,.... In like manner as the staves for the ark, and which were made of the same wood: that the table may be borne with them; when moved from one place to another; these staves did not remain in the rings, as the staves for the ark did; but, as Josephus says (w), were taken out, because they otherwise would have been in the way of the priests, who came every week to it, to set the shewbread on; and these were put in only when they carried it from place to place, as appears from Num 4:8. (w) Antiqu. l. 3. c. 6. sect. 6.
25:2925:29: Եւ արասցես զխնկաղացսն եւ զտուփս նորա, եւ զճաշակս, եւ զնուիրանո՛ցս նորա, որովք նուիրեսցես. յոսկւոյ սրբոյ արասցե՛ս զայն[717]։[717] Ոմանք. Զխնկաղայսն եւ զտուփս... ՚ի յոսկւոյ սր՛՛։ 29 Կը պատրաստես դրա խնկամաններն ու սկուտեղները[63], դրա գաւաթներն ու սկիհները, որոնցով գինի պիտի մատուցես: Մաքուր ոսկուց կը պատրաստես դրանք: [63] 63. Եօթանասնից՝ ափսէներն ու խնկամանները: 29 Անոր սկուտեղներ ու խնկամաններ եւ բաժակներ ու գաւաթներ շինէ՛, որպէս զի անոնցմով թափելու նուէր մատուցանուի։ Զանոնք զուտ ոսկիէ շինէ՛։ Եւ արասցես ^[349]զխնկաղացսն եւ զտուփս նորա, եւ զճաշակս եւ զնուիրանոցս նորա որովք նուիրեսցես, յոսկւոյ սրբոյ արասցես ^[350]զայն: 25:29: Եւ արասցես զխնկաղացսն եւ զտուփս նորա, եւ զճաշակս, եւ զնուիրանո՛ցս նորա, որովք նուիրեսցես. յոսկւոյ սրբոյ արասցե՛ս զայն[717]։ [717] Ոմանք. Զխնկաղայսն եւ զտուփս... ՚ի յոսկւոյ սր՛՛։ 29 Կը պատրաստես դրա խնկամաններն ու սկուտեղները[63], դրա գաւաթներն ու սկիհները, որոնցով գինի պիտի մատուցես: Մաքուր ոսկուց կը պատրաստես դրանք: [63] 63. Եօթանասնից՝ ափսէներն ու խնկամանները: 29 Անոր սկուտեղներ ու խնկամաններ եւ բաժակներ ու գաւաթներ շինէ՛, որպէս զի անոնցմով թափելու նուէր մատուցանուի։ Զանոնք զուտ ոսկիէ շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	25:2929: сделай также для него блюдо, кадильницы, чаши и кружки, чтобы возливать ими: из золота чистого сделай их; 25:30 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὴν ο the τράπεζαν τραπεζα table; bank ἄρτους αρτος bread; loaves ἐνωπίους ενωπιος in the face; facing ἐναντίον εναντιον next to; before μου μου of me; mine διὰ δια through; because of παντός πας all; every 25:29 וְ wᵊ וְ and עָשִׂ֨יתָ ʕāśˌîṯā עשׂה make קְּעָרֹתָ֜יו qqᵊʕārōṯˈāʸw קְעָרָה platter וְ wᵊ וְ and כַפֹּתָ֗יו ḵappōṯˈāʸw כַּף palm וּ û וְ and קְשֹׂותָיו֙ qᵊśôṯāʸw קַשְׂוָה jar וּ û וְ and מְנַקִּיֹּתָ֔יו mᵊnaqqiyyōṯˈāʸw מְנַקִּית bowl אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֻסַּ֖ךְ yussˌaḵ נסך pour בָּהֵ֑ן bāhˈēn בְּ in זָהָ֥ב zāhˌāv זָהָב gold טָהֹ֖ור ṭāhˌôr טָהֹר pure תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתָֽם׃ ʔōṯˈām אֵת [object marker] 25:29. parabis et acetabula ac fialas turibula et cyatos in quibus offerenda sunt libamina ex auro purissimoThou shalt prepare also dishes, and bowls, censers, and cups, wherein the libations are to be offered, of the purest gold. 29. And thou shalt make the dishes thereof, and the spoons thereof, and the flagons thereof, and the bowls thereof, to pour out withal: of pure gold shalt thou make them. And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: [of] pure gold shalt thou make them: 29: сделай также для него блюдо, кадильницы, чаши и кружки, чтобы возливать ими: из золота чистого сделай их; 25:30 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὴν ο the τράπεζαν τραπεζα table; bank ἄρτους αρτος bread; loaves ἐνωπίους ενωπιος in the face; facing ἐναντίον εναντιον next to; before μου μου of me; mine διὰ δια through; because of παντός πας all; every 25:29 וְ wᵊ וְ and עָשִׂ֨יתָ ʕāśˌîṯā עשׂה make קְּעָרֹתָ֜יו qqᵊʕārōṯˈāʸw קְעָרָה platter וְ wᵊ וְ and כַפֹּתָ֗יו ḵappōṯˈāʸw כַּף palm וּ û וְ and קְשֹׂותָיו֙ qᵊśôṯāʸw קַשְׂוָה jar וּ û וְ and מְנַקִּיֹּתָ֔יו mᵊnaqqiyyōṯˈāʸw מְנַקִּית bowl אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֻסַּ֖ךְ yussˌaḵ נסך pour בָּהֵ֑ן bāhˈēn בְּ in זָהָ֥ב zāhˌāv זָהָב gold טָהֹ֖ור ṭāhˌôr טָהֹר pure תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתָֽם׃ ʔōṯˈām אֵת [object marker] 25:29. parabis et acetabula ac fialas turibula et cyatos in quibus offerenda sunt libamina ex auro purissimo Thou shalt prepare also dishes, and bowls, censers, and cups, wherein the libations are to be offered, of the purest gold. 29. And thou shalt make the dishes thereof, and the spoons thereof, and the flagons thereof, and the bowls thereof, to pour out withal: of pure gold shalt thou make them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 29: К принадлежностям стола относятся «кеарот» — блюда (L??: trublia), по объяснению талмудического предания — те формы, в которых приготовлялись и приносились в святилище хлебы; «капот» (L??: quiskaV), по тому же преданию — фимиамники, или чаши, в которые полагался фимиам (ср. Лев 24:7; Чис 7:14), и, наконец, «кесот» и «менакийот» — сосуды для вина, как видно из прибавленного к ним выражения: «которыми возливали». «Кесот», греч. «spondeia», это большие винные кружки: «менакийот» — меньшие. Adam Clarke: Commentary on the Bible - 1831 25:29: The dishes thereof - קערתיו kearothaiv, probably the deep bowls in which they kneaded the mass out of which they made the shew-bread. And spoons thereof - כפתיו cappothaiu, probably censers, on which they put up the incense; as seems pretty evident from Num 7:14, Num 7:20, Num 7:26, Num 7:32, Num 7:38, Num 7:44, Num 7:50, Num 7:56, Num 7:62, Num 7:68, Num 7:74, Num 7:80, Num 7:86, where the same word is used, and the instrument, whatever it was, is always represented as being filled with incense. Covers thereof - קשותיו kesothaiv, supposed to be a large cup or tankard, in which pure wine was kept on the table along with the shewbread for libations, which were poured out before the Lord every Sabbath, when the old bread was removed, and the new bread laid on the table. Bowls thereof - מנקיתיו menakkiyothaiv, from נקה nakah, to clear away, remove, empty, etc.; supposed by Calmet to mean, either the sieves by which the Levites cleansed the wheat they made into bread, (for it is asserted that the grain, out of which the shew-bread was made, was sowed, reaped, ground, sifted, kneaded, baked, etc., by the Levites themselves), or the ovens in which the bread was baked. Others suppose they were vessels which they dipped into the kesoth, to take out the wine for libations. Albert Barnes: Notes on the Bible - 1834 25:29 Dishes - deep vessels like "bowls," similar to the large silver vessels (or chargers) which were filled with fine flour, and formed part of the offerings of the Princes of Israel (Num 7:13 following). Spoons - Rather, the small gold cups that were filled with frankincense in the offerings of the Princes Num 7:14, and represented on the table in the sculpture. Covers ... bowls - Or flagons and chalices, such as were used for the rite of the drink offering, which appears to have regularly accompanied every Meat offering (Lev 23:18; Num 6:15; Num 28:14, etc.). The subject is important in its bearing upon the meaning of the showbread: the corrected rendering of the words tends to show that it was a true Meat offering. To cover withal - See the margin. The first part of the verse might be better rendered: And thou shalt make its bowls and its incense-cups and its flagons and its chalices for pouring out "the drink offerings." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:29: the: Exo 37:16; Num 4:7, Num 7:13, Num 7:19, Num 7:31-33; Kg1 7:50; Ch2 4:22; Ezr 1:9-11; Jer 52:18, Jer 52:19 to cover: or, to pour out, Lev 24:5-9; Sol 5:1; Rev 3:20 Carl Friedrich Keil and Franz Delitzsch 25:29 Vessels of pure gold were also to be made, to stand upon the table (cf. Ex 37:16). קערת, τὰ τευβλία (lxx), large deep plates, in which the shew-bread was not only brought to the table, but placed upon it. These plates cannot have been small, for the silver קערת, presented by Nahshon the tribe prince, weighed 130 shekels (Num 7:13). כּפּת, from כּף a hollow hand, small scoops, according to Num 7:14, only ten shekels in weight, used to put out the incense belonging to the shew-bread upon the table (cf. Lev 24:7 and Num 7:14): lxx θυΐ́σκη, i.e., according to the Etymol. Magn., σκάφη ἡ τὰ θύματα δεχομένη. There were also two vessels "to pour out," sc., the drink-offering, or libation of wine: viz., קשׂות, σπονδεῖα (lxx), sacrificial spoons to make the libation of wine with, and מנקּיּת, κύαθοι (lxx), goblets into which the wine was poured, and in which it was placed upon the table. (See Ex 37:16 and Num 4:7, where the goblets are mentioned before the sacrificial spoons.) Geneva 1599 25:29 And thou shalt make the (h) dishes thereof, and spoons thereof, and covers thereof, and bowls thereof, to cover withal: [of] pure gold shalt thou make them. (h) To set the bread upon. John Gill 25:29 And thou shall make the dishes thereof,.... On which the shewbread loaves were set. Jarchi says they were of the form of the bread, and that there were two sorts, one of gold, and one of iron; in the iron one the bread was baked, and when they took it out of the oven, they put it into the golden one until the morrow of the sabbath, when they set it in order upon the table; and that form is called "Kaarah", which we render a dish: and the spoons thereof; or rather "cups"; these, Jarchi says, were censers, in which they put the frankincense; and there were two of them for the two handfuls of frankincense, which they put upon the two rows of shewbread, Lev 24:7. Josephus (x) calls them vials, and says, that on the bread were put two golden vials full of frankincense: and the covers thereof, and the bowls thereof, to cover withal; the one to cover the bread, and the other to cover the frankincense; or all the above said vessels were to cover the table, and with them all it must be pretty well covered with vessels. The Jews give a different account of these two last, and of their use, which we render "covers" and "bowls": the first of these Jarchi says were like the half of hollow reeds divided to their length, made of gold; and three of them were laid in order on the top of every loaf, so that one loaf rested upon these reeds; and they separated between loaf and loaf, so that the air could come in between them, and they did not become mouldy; the latter, he says, were props like stakes of gold standing on the ground, and they were higher than the table, even as high as the rows of bread; and they were forked with live forks, one above another, and the tops (or ends) of the reeds, which were between each loaf, rested upon these forks, that so the weight of the upper loaves might not be too heavy for the lower ones, and break them. A like account of them Ben Melech gives, and observes, that some make the first word to signify the props, and the second the reeds; and so they are interpreted by Maimonides (y); and, according to the Misnah (z), the props were four, and the reeds twenty eight. According to the Septuagint version, these were vessels used in libations, or drink offerings; and the last clause is rendered in it, "with which thou shall pour out": wine or oil, and so in some other versions; but it will be difficult to find any use for such libations or drink offerings at this table. (x) Antiq. l. 3. c. 6. sect. 6. (y) Pirush in Misn. Menachot, c. 11. sect. 6. (z) Menachot, ib. Robert Jamieson, A. R. Fausset and David Brown 25:29 dishes--broad platters. spoons--cups or concave vessels, used for holding incense. covers--both for bread and incense. bowls--cups; for though no mention is made of wine, libations were undoubtedly made to God, according to JOSEPHUS and the rabbins, once a week, when the bread was changed. to cover withal--rather, "to pour out withal."
25:3025:30: Եւ դիցես ՚ի վերայ սեղանոյ՝ հացիներեսաց յանդիման իմ հանապազորդ[718]։[718] Յօրինակին յետ հացիներեսաց ՚ի կարգի դատարկ տեղի թողեալ, ՚ի լուսանցս նշանակի ՚ի ներքս բերել՝ հաց, եւ ընթեռնուլ համաձայն ոմանց. հացին երեսաց հաց յանդի՛՛։ 30 Սեղանի[64] վրայ, իմ առաջ, մշտապէս կը դնես առաջաւորութեան հաց»: [64] 64. 1860 թ. հրատարակութիւնում՝ Հացի սեղանի վրայ...: Այս հատուածը թարգմանել ենք ըստ 1805թ. հրատարակութեան եւ Եօթանասնից բնագրերի: 30 Սեղանին վրայ առաջաւորութեան հացը միշտ իմ առջեւս դի՛ր»։ Եւ դիցես ի վերայ ^[351]սեղանոյ հացին երեսաց հաց`` յանդիման իմ հանապազորդ: 25:30: Եւ դիցես ՚ի վերայ սեղանոյ՝ հացիներեսաց յանդիման իմ հանապազորդ[718]։ [718] Յօրինակին յետ հացիներեսաց ՚ի կարգի դատարկ տեղի թողեալ, ՚ի լուսանցս նշանակի ՚ի ներքս բերել՝ հաց, եւ ընթեռնուլ համաձայն ոմանց. հացին երեսաց հաց յանդի՛՛։ 30 Սեղանի[64] վրայ, իմ առաջ, մշտապէս կը դնես առաջաւորութեան հաց»: [64] 64. 1860 թ. հրատարակութիւնում՝ Հացի սեղանի վրայ...: Այս հատուածը թարգմանել ենք ըստ 1805թ. հրատարակութեան եւ Եօթանասնից բնագրերի: 30 Սեղանին վրայ առաջաւորութեան հացը միշտ իմ առջեւս դի՛ր»։ zohrab-1805▾ eastern-1994▾ western am▾	25:3030: и полагай на стол хлебы предложения пред лицем Моим постоянно. 25:31 καὶ και and; even ποιήσεις ποιεω do; make λυχνίαν λυχνια lamp stand ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear τορευτὴν τορευτος do; make τὴν ο the λυχνίαν λυχνια lamp stand ὁ ο the καυλὸς καυλος he; him καὶ και and; even οἱ ο the καλαμίσκοι καλαμισκος and; even οἱ ο the κρατῆρες κρατηρ and; even οἱ ο the σφαιρωτῆρες σφαιρωτηρ and; even τὰ ο the κρίνα κρινον lily ἐξ εκ from; out of αὐτῆς αυτος he; him ἔσται ειμι be 25:30 וְ wᵊ וְ and נָתַתָּ֧ nāṯattˈā נתן give עַֽל־ ʕˈal- עַל upon הַ ha הַ the שֻּׁלְחָ֛ן ššulḥˈān שֻׁלְחָן table לֶ֥חֶם lˌeḥem לֶחֶם bread פָּנִ֖ים pānˌîm פָּנֶה face לְ lᵊ לְ to פָנַ֥י fānˌay פָּנֶה face תָּמִֽיד׃ פ tāmˈîḏ . f תָּמִיד continuity 25:30. et pones super mensam panes propositionis in conspectu meo semperAnd thou shalt set upon the table loaves of proposition in my sight always. 30. And thou shalt set upon the table shewbread before me alway. And thou shalt set upon the table shewbread before me alway: 30: и полагай на стол хлебы предложения пред лицем Моим постоянно. 25:31 καὶ και and; even ποιήσεις ποιεω do; make λυχνίαν λυχνια lamp stand ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear τορευτὴν τορευτος do; make τὴν ο the λυχνίαν λυχνια lamp stand ὁ ο the καυλὸς καυλος he; him καὶ και and; even οἱ ο the καλαμίσκοι καλαμισκος and; even οἱ ο the κρατῆρες κρατηρ and; even οἱ ο the σφαιρωτῆρες σφαιρωτηρ and; even τὰ ο the κρίνα κρινον lily ἐξ εκ from; out of αὐτῆς αυτος he; him ἔσται ειμι be 25:30 וְ wᵊ וְ and נָתַתָּ֧ nāṯattˈā נתן give עַֽל־ ʕˈal- עַל upon הַ ha הַ the שֻּׁלְחָ֛ן ššulḥˈān שֻׁלְחָן table לֶ֥חֶם lˌeḥem לֶחֶם bread פָּנִ֖ים pānˌîm פָּנֶה face לְ lᵊ לְ to פָנַ֥י fānˌay פָּנֶה face תָּמִֽיד׃ פ tāmˈîḏ . f תָּמִיד continuity 25:30. et pones super mensam panes propositionis in conspectu meo semper And thou shalt set upon the table loaves of proposition in my sight always. 30. And thou shalt set upon the table shewbread before me alway. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 30: Хлебов нужно было класть двенадцать (Лев 24:5) по числу двенадцати колен Израилевых, в два ряда (Лев 24:6), по шести в ряд, хлеб на хлеб, как об этом говорит иудейское предание и Иосиф Флавий и указывает изображение стола на арке Тита, представляющее подобие двух возвышающихся цилиндров. Приготовленные из большого количества муки, — в каждом хлебе должно быть 2/10: ефы (Лев 24:5), хлебы каждую субботу заменялись новыми (Лев 24:8). Хлебы называются хлебами лица, потому что находились пред лицом Сущего. Когда скиния снималась с места, то, по указанию Чис 4:7, стол для хлебов предложения закрывался голубой одеждой, на которую ставили все принадлежности вместе с хлебами предложения, и затем покрывали ярко-красным покровом и кожаным «тахаш». Adam Clarke: Commentary on the Bible - 1831 25:30: Shew-bread - לחם פנים lechem panim literally, bread of faces; so called, either because they were placed before the presence or face of God in the sanctuary, or because they were made square, as the Jews will have it. It is probable that they were in the form of cubes or hexaedrons, each side presenting the same appearance; and hence the Jews might suppose they were called the bread or loaves of faces: but the Hebrew text seems to intimate that they were called the bread of faces, פנים panim, because, as the Lord says, they were set לפני lephanai, before my Face. These loaves or cakes were twelve, representing, as is generally supposed, the twelve tribes of Israel. They were in two rows of six each. On the top of each row there was a golden dish with frankincense, which was burned before the Lord, as a memorial, at the end of the week, when the old loaves were removed and replaced by new ones, the priests taking the former for their domestic use. It is more difficult to ascertain the use of these, or what they represented, than almost any other emblem in the whole Jewish economy. Many have conjectured their meaning, and I feel no disposition to increase their number by any addition of my own. The note on Exo 25:23, from Dr. Cudworth, appears to me more rational than any thing else I have met with. The tabernacle was God's house, and in it he had his table, his bread, his wine, candlestick, etc., to show them that he had taken up his dwelling among them. See Clarke's note on Exo 25:23. Albert Barnes: Notes on the Bible - 1834 25:30 The showbread table was placed in the holy place on the north side Exo 26:35. Directions for preparing the showbread are given in Lev 24:5-9. It consisted of twelve large cakes of unleavened bread, which were arranged on the table in two piles, with a golden cup of frankincense on each pile. It was renewed every Sabbath day. The stale loaves were given to the priests, and the frankincense appears to have been lighted on the altar for a memorial. The showbread, with all the characteristics and significance of a great national Meat offering, in which the twelve tribes were represented by the twelve cakes, was to stand before Yahweh "perpetually," in token that He was always graciously accepting the good works of His people, for whom atonement had been made by the victims offered on the altar in the court of the sanctuary. The showbread or bread which is set forth would be more fairly rendered "bread of the presence." See the notes at Lev 24:5-9. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:30: Exo 35:13, Exo 39:36; Lev 24:5, Lev 24:6; Num 4:7; Sa1 21:6; Ch1 9:32, Ch1 23:29; Ch2 13:11; Mal 1:7, Mal 1:12; Mat 12:4 Carl Friedrich Keil and Franz Delitzsch 25:30 Bread of the face (פּנים לחם), the mode of preparing and placing which is described in Lev 24:5., was to lie continually before (לפני) Jehovah. These loaves were called "bread of the face" (shew-bread), because they were to lie before the face of Jehovah as a meat-offering presented by the children of Israel (Lev 24:8), not as food for Jehovah, but as a symbol of the spiritual food which Israel was to prepare (Jn 6:27, cf. Jn 4:32, Jn 4:34), a figurative representation of the calling it had received from God; so that bread and wine, which stood upon the table by the side of the loaves, as the fruit of the labour bestowed by Israel upon the soil of its inheritance, were a symbol of its spiritual labour in the kingdom of God, the spiritual vineyard of its Lord. John Gill 25:30 And thou shall set upon the table shewbread before me always. Which consisted of twelve cakes loaves, set in two rows upon the table, and stood there a whole week, and every sabbath were renewed; and when the old ones were took away, which were eaten by the priests, new ones were set, so that they were always before the Lord; and being continually before him, were called shewbread, or "bread of faces", being always before the face of God. This was a memorial of the goodness of God in daily providing bread for the people of Israel, and was presented to him as a thankful acknowledgment of it, and being the same they ate at their own tables; and this being eaten by the priests, was expressive of the communion between God and them, they being guests of his, and feeding on the same provisions. This shewbread may be considered either as typical of the church and people of God, who are all one bread, 1Cor 10:17, these pure and unleavened cakes may denote their purity, simplicity, and sincerity, being without the leaven of malice and wickedness; the number twelve, the twelve tribes of Israel, the whole spiritual Israel of God; their being called shewbread, or bread of faces, the presentation of themselves to the Lord in public worship, and their being ever under the eye and care of God; their being set on the table, their standing in Christ, and security by him, who is the foundation of the apostles and prophets; and being set in rows, their order and harmony; being renewed every sabbath, the constancy of their worship, and the succession of them in all ages; the frankincense put on each row, the acceptance of their persons and services through the incense of Christ's mediation; the border round about them, the power of Christ around them to keep them from falling: or else as typical of Christ himself, of his being the food of believers, the bread of life: the shewbread of fine flour may fitly signify Christ, the finest of the wheat, the corn of heaven, the bread that comes from thence; its quantity, twelve cakes, the sufficiency of food with him, bread enough and to spare for the whole Israel of God; its continuance, the permanency of Christ as the food believers have always to feed upon; the frankincense on it, the gratefulness of Christ to such, to whom his flesh is meat indeed, and his blood drink indeed; and being set for priests, and only for them, may show that Christ is only food to such who are made priests to God: or this may be an emblem of the intercession of Christ, who is the Angel of God's presence, ever before him, and represents the whole Israel of God, for whom he intercedes; and his intercession is continual, he ever lives to make intercession for them, and that is always acceptable to God. The twelve loaves, Josephus (a) says, signify the year divided into so many months. (a) Antiqu. l. 3. c. 7. sect. 7. Robert Jamieson, A. R. Fausset and David Brown 25:30 showbread--literally, presence bread, so called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It consisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was designed to be a symbol of the full and never-failing provision which is made in the Church for the spiritual sustenance and refreshment of God's people.
25:3125:31: Եւ արասցես աշտանա՛կ յոսկւոյ սրբոյ. ճախարակեա՛յ գործեսցես զաշտանակն. զի բունն, եւ ստեղունքն, եւ սկահքն, եւ գնդակքն, եւ շուշանքն՝ անդստին ՚ի նմանէ իցէ[719]։ [719] ՚Ի լուս՛՛. Եւ սկահակքն. համաձայն ոմանց ՚ի բնաբ՛՛։ 31 «Մաքուր ոսկուց աշտանակ կը պատրաստես: Քանդակազարդ կ’անես աշտանակը եւ այնպէս, որ բունը, ճիւղերը, սկահակները, գնդիկներն ու շուշանաձեւ ծաղիկները միաձոյլ լինեն: 31 «Զուտ ոսկիէ աշտանակ մը շինէ՛։ Կռածոյ ըլլալու է աշտանակը։ Անոր բունը, ճիւղերը, սկահակները, գնդակները ու ծաղիկները իրմէ պէտք է ըլլան։ Եւ արասցես աշտանակ յոսկւոյ սրբոյ. ^[352]ճախարակեայ գործեսցես զաշտանակն. բունն եւ ստեղունքն եւ սկահքն եւ գնդակքն եւ շուշանքն անդստին ի նմանէ իցէ: 25:31: Եւ արասցես աշտանա՛կ յոսկւոյ սրբոյ. ճախարակեա՛յ գործեսցես զաշտանակն. զի բունն, եւ ստեղունքն, եւ սկահքն, եւ գնդակքն, եւ շուշանքն՝ անդստին ՚ի նմանէ իցէ[719]։ [719] ՚Ի լուս՛՛. Եւ սկահակքն. համաձայն ոմանց ՚ի բնաբ՛՛։ 31 «Մաքուր ոսկուց աշտանակ կը պատրաստես: Քանդակազարդ կ’անես աշտանակը եւ այնպէս, որ բունը, ճիւղերը, սկահակները, գնդիկներն ու շուշանաձեւ ծաղիկները միաձոյլ լինեն: 31 «Զուտ ոսկիէ աշտանակ մը շինէ՛։ Կռածոյ ըլլալու է աշտանակը։ Անոր բունը, ճիւղերը, սկահակները, գնդակները ու ծաղիկները իրմէ պէտք է ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	25:3131: И сделай светильник из золота чистого; чеканный должен быть сей светильник; стебель его, ветви его, чашечки его, яблоки его и цветы его должны выходить из него; 25:32 ἓξ εξ six δὲ δε though; while καλαμίσκοι καλαμισκος emerge; travel out ἐκ εκ from; out of πλαγίων πλαγιος three καλαμίσκοι καλαμισκος the λυχνίας λυχνια lamp stand ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος he; him τοῦ ο the ἑνὸς εις.1 one; unit καὶ και and; even τρεῖς τρεις three καλαμίσκοι καλαμισκος the λυχνίας λυχνια lamp stand ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος the δευτέρου δευτερος second 25:31 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make מְנֹרַ֖ת mᵊnōrˌaṯ מְנֹורָה lamp stand זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure מִקְשָׁ֞ה miqšˈā מִקְשָׁה hammered work תֵּעָשֶׂ֤ה tēʕāśˈeh עשׂה make הַ ha הַ the מְּנֹורָה֙ mmᵊnôrˌā מְנֹורָה lamp stand יְרֵכָ֣הּ yᵊrēḵˈāh יָרֵךְ upper thigh וְ wᵊ וְ and קָנָ֔הּ qānˈāh קָנֶה reed גְּבִיעֶ֛יהָ gᵊvîʕˈeʸhā גָּבִיעַ cup כַּפְתֹּרֶ֥יהָ kaftōrˌeʸhā כַּפְתֹּור bulb וּ û וְ and פְרָחֶ֖יהָ fᵊrāḥˌeʸhā פֶּרַח bud מִמֶּ֥נָּה mimmˌennā מִן from יִהְיֽוּ׃ yihyˈû היה be 25:31. facies et candelabrum ductile de auro mundissimo hastile eius et calamos scyphos et spherulas ac lilia ex ipso procedentiaThou shalt make also a candlestick of beaten work, of the finest gold, the shaft thereof, and the branches, the cups, and the bowls, and the lilies going forth from it. 31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it: And thou shalt make a candlestick [of] pure gold: [of] beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same: 31: И сделай светильник из золота чистого; чеканный должен быть сей светильник; стебель его, ветви его, чашечки его, яблоки его и цветы его должны выходить из него; 25:32 ἓξ εξ six δὲ δε though; while καλαμίσκοι καλαμισκος emerge; travel out ἐκ εκ from; out of πλαγίων πλαγιος three καλαμίσκοι καλαμισκος the λυχνίας λυχνια lamp stand ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος he; him τοῦ ο the ἑνὸς εις.1 one; unit καὶ και and; even τρεῖς τρεις three καλαμίσκοι καλαμισκος the λυχνίας λυχνια lamp stand ἐκ εκ from; out of τοῦ ο the κλίτους κλιτος the δευτέρου δευτερος second 25:31 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make מְנֹרַ֖ת mᵊnōrˌaṯ מְנֹורָה lamp stand זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure מִקְשָׁ֞ה miqšˈā מִקְשָׁה hammered work תֵּעָשֶׂ֤ה tēʕāśˈeh עשׂה make הַ ha הַ the מְּנֹורָה֙ mmᵊnôrˌā מְנֹורָה lamp stand יְרֵכָ֣הּ yᵊrēḵˈāh יָרֵךְ upper thigh וְ wᵊ וְ and קָנָ֔הּ qānˈāh קָנֶה reed גְּבִיעֶ֛יהָ gᵊvîʕˈeʸhā גָּבִיעַ cup כַּפְתֹּרֶ֥יהָ kaftōrˌeʸhā כַּפְתֹּור bulb וּ û וְ and פְרָחֶ֖יהָ fᵊrāḥˌeʸhā פֶּרַח bud מִמֶּ֥נָּה mimmˌennā מִן from יִהְיֽוּ׃ yihyˈû היה be 25:31. facies et candelabrum ductile de auro mundissimo hastile eius et calamos scyphos et spherulas ac lilia ex ipso procedentia Thou shalt make also a candlestick of beaten work, of the finest gold, the shaft thereof, and the branches, the cups, and the bowls, and the lilies going forth from it. 31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 31: В отличие от других принадлежностей — сосудов скинии — светильник был сделан из чистого золота. Он был «чеканной» работы, т. е. светильник не был отделываем резцом, но был весь вылит из таланта золота (26:36). Ствол светильника должен быть не гладкой однообразной формы, но должен состоять из цветочных чашечек, шарообразных фигур, подобных яблокам, и из цветков. Чашечки, яблоки и цветки должны составить не украшение, приделанное к стволу светильника, но одно целое со стволом, должны входить в его состав. Matthew Henry: Concise Commentary on the Whole Bible - 1706 31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. 32 And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side: 33 Three bowls made like unto almonds, with a knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick. 34 And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers. 35 And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick. 36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold. 37 And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it. 38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall he make it, with all these vessels. 40 And look that thou make them after their pattern, which was showed thee in the mount. I. The next thing ordered to be made for the furnishing of God's palace was a rich stately candlestick, all of pure gold, not hollow, but solid. The particular directions here given concerning it show, 1. That it was very magnificent, and a great ornament to the place; it had many branches drawn from the main shaft, which had not only their bowls (to put the oil and the kindled wick in) for necessity, but knops and flowers for ornament. 2. That it was very convenient, and admirably contrived both to scatter the light and to keep the tabernacle clean from smoke and snuffs. 3. That it was very significant. The tabernacle had no windows by which to let in the light of the day, all its light was candle-light, which intimates the comparative darkness of that dispensation, while the Sun or righteousness had not as yet risen, nor had the day-star from on high yet visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages to the Old-Testament church. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven; but the word of God is the candlestick, a light shining in a dark place (2 Pet. i. 19), and a dark place indeed the world would be without it. The Spirit of God, in his various gifts and graces, is compared to the seven lamps which burn before the throne, Rev. iv. 5. The churches are golden candlesticks, the lights of the world, holding forth the word of life as the candlestick does the light, Phil. ii. 15, 16. Ministers are to light the lamps, and snuff them (v. 37), by opening the scriptures. The treasure of this light is now put into earthen vessels, 2 Cor. iv. 6, 7. The branches of the candlestick spread every way, to denote the diffusing of the light of the gospel into all parts by the Christian ministry, Matt. v. 14, 15. There is a diversity of gifts, but the same Spirit gives to each to profit withal. II. There is in the midst of these instructions an express caution given to Moses, to take heed of varying from his model: Make them after the pattern shown thee, v. 40. Nothing was left to his own invention, or the fancy of the workmen, or the people's humour; but the will of God must be religiously observed in every particular. Thus, 1. All God's providences are exactly according to his counsels, and the copy never varies from the original. Infinite Wisdom never changes its measures; whatever is purposed shall undoubtedly be performed. 2. All his ordinances must be administered according to his institutions. Christ's instruction to his disciples (Matt. xxviii. 20) is similar to this: Observe all things whatsoever I have commanded you. Adam Clarke: Commentary on the Bible - 1831 25:31: A candlestick of pure gold - This candlestick or chandelier is generally described as having one shaft or stock, with six branches proceeding from it, adorned at equal distances with six flowers like lilies, with as many bowls and knops placed alternately. On each of the branches there was a lamp, and one on the top of the shaft which occupied the center; thus there were seven lamps in all, Exo 25:37. These seven lamps were lighted every evening and extinguished every morning. We are not so certain of the precise form of any instrument or utensil of the tabernacle or temple, as we are of this, the golden table, and the two silver trumpets. Titus, after the overthrow of Jerusalem, a.d. 70, had the golden candlestick and the golden table of the shew-bread, the silver trumpets, and the book of the law, taken out of the temple and carried in triumph to Rome; and Vespasian lodged them in the temple which he had consecrated to the goddess of Peace. Some plants also of the balm of Jericho are said to have been carried in the procession. At the foot of Mount Palatine there are the ruins of an arch, on which the triumph of Titus for his conquest of the Jews is represented, and on which the several monuments which were carried in the procession are sculptured, and particularly the golden candlestick, the table of the shew-bread and the two silver trumpets. A correct Model of this arch, taken on the spot, now stands before me; and the spoils of the temple, the candlestick, the golden table, and the two trumpets, are represented on the panel on the left hand, in the inside of the arch, in basso-relievo. The candlestick is not so ornamented as it appears in many prints; at the same time it looks much better than it does in the engraving of this arch given by Montfaucon, Antiq. Expliq., vol. iv., pl. 32. It is likely that on the real arch this candlestick is less in size than the original, as it scarcely measures three feet in height. See the Diarium Italicum, p. 129. To see these sacred articles given up by that God who ordered them to be made according to a pattern exhibited by himself, gracing the triumph of a heathen emperor, and at last consecrated to an idol, affords melancholy reflections to a pious mind. But these things had accomplished the end for which they were instituted, and were now of no farther use. The glorious personage typified by all this ancient apparatus, had about seventy years before this made his appearance. The true light was come, and the Holy Spirit poured out from on high; and therefore the golden candlestick, by which they were typified, was given up. The ever-during bread had been sent from heaven; and therefore the golden table, which bore its representative, the shew-bread, was now no longer needful. The joyful sound of the everlasting Gospel was then published in the world; and therefore the silver trumpets that typified this were carried into captivity, and their sound was no more to be heard. Strange providence but unutterable mercy of God! The Jews lost both the sign and the thing signified; and that very people, who destroyed the holy city, carried away the spoils of the temple, and dedicated them to the objects of their idolatry, were the first in the universe to receive the preaching of the Gospel, the light of salvation, and the bread of life! There is a sort of coincidence or association here, which is worthy of the most serious observation. The Jews had these significant emblems to lead them to, and prepare them for, the things signified. They trusted in the former, and rejected the latter! God therefore deprived them of both, and gave up their temple to the spoilers, their land to desolation, and themselves to captivity and to the sword. The heathens then carried away the emblems of their salvation, and God shortly gave unto those heathens that very salvation of which these things were the emblems! Thus because of their unbelief and rebellion, the kingdom of heaven, according to the prediction of our blessed Lord, was taken from the Jews, and given to a nation (the Gentiles) that brought forth the fruits thereof; Mat 21:43. Behold the Goodness and Severity of God! Albert Barnes: Notes on the Bible - 1834 25:31: Exo 25:31 A candlestick of pure gold - (Compare Exo 37:17-24.) A lampstand rather than a candlestick. Its purpose was to support seven oil-lamps. Its height appears to have been about three feet, and its width two feet. The original foot was lost or stolen when the candlestick was taken out of the temple, and the pedestal in the sculpture was added by some Roman artist to set off the trophy. His shaft, and his branches, his bowls, his knops, and his flowers - Or, its base, its stem, its flower cups, its knobs, and its lilies. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:31: a candlestick: Exo 35:14, Exo 37:17-24, Exo 40:24, Exo 40:25; Kg1 7:49; Ch2 13:11; Zac 4:2; Heb 9:2; Rev 1:12, Rev 1:20, Rev 2:1, Rev 2:5, Rev 4:5 his knops: Kg1 6:18, Kg1 7:24 Carl Friedrich Keil and Franz Delitzsch 25:31 (cf. Ex 37:17-24). The Candlestick was to be made of pure gold, "beaten work." מקשׁה: see Ex 25:18. For the form תּיעשׂה instead of תּעשׂה (which is probably the work of a copyist, who thought the reading should be תּעשׂה in the Niphal, as the י is wanting in many MSS), see Gesenius, Lehrgeb. p. 52, and Ewald, 83b. "Of it shall be (i.e., there shall issue from it so as to form one complete whole) its ירך" (lit., the loins, the upper part of the thigh, which is attached to the body, and from which the feet proceed, - in this case the base or pedestal, upon which the candelabrum stood); its קנה, or reed, i.e., the hollow stem of the candelabrum rising up from the pedestal; - "its גּבעים," cups, resembling the calix of a flower; - כּפתּרים, knobs, in a spherical shape (cf. Amos 9:1; Zeph 2:14); - "and פּרחים," flowers, ornaments in the form of buds just bursting. Ex 25:32 From the sides of the candlestick, i.e., of the upright stem in the middle, there were to be six branches, three on either side. Ex 25:33-34 On each of these branches (the repetition of the same words expresses the distributive sense) there were to be "three cups in the form of an almond-flower, (with) knob and flower," and on the shaft of the candlestick, or central stem, "four cups in the form of almond-flowers, its knobs and its flowers." As both ופרח כּפתּר (Ex 25:33) and וּפרחיה כּפתּריה (Ex 25:34) are connected with the previous words without a copula, Knobel and Thenius regard these words as standing in explanatory apposition to the preceding ones, and suppose the meaning to be that the flower-cups were to consist of knobs with flowers issuing from them. But apart from the singular idea of calling a knob or bulb with a flower bursting from it a flower-cup, Ex 25:31 decidedly precludes any such explanation; for cups, knobs, and flowers are mentioned there in connection with the base and stem, as three separate things which were quite as distinct the one from the other as the base and the stem. The words in question are appended in both verses to משׁקּדים גּבעים in the sense of subordination; ו is generally used in such cases, but it is omitted here before כפתר, probably to avoid ambiguity, as the two words to be subordinated are brought into closer association as one idea by the use of this copula. And if כפתר and פרח are to be distinguished from נביע, the objection made by Thenius to our rendering משׁקּד "almond-blossom-shaped," namely, that neither the almond nor the almond-blossom has at all the shape of a basin, falls entirely to the ground; and there is all the less reason to question this rendering, on account of the unanimity with which it has been adopted in the ancient versions, whereas the rendering proposed by Thenius, "wakened up, i.e., a burst or opened calix," has neither foundation nor probability. Ex 25:35 "and every pipe under the two branches shall be out from them (be connected with them) for the six (side) pipes going out from the candlestick;" i.e., at the point where the three pairs of the six side pipes or arms branched off from the main pipe or stem of the candlestick, a knob should be so placed that the arms should proceed from the knob, or from the main stem immediately above the knob. Ex 25:36-37 "Their knobs and their pipes (i.e., the knobs and pipes of the three pairs of arms) shall be of it (the candlestick, i.e., combined with it so as to form one whole), all one (one kind of) beaten work, pure gold." From all this we get the following idea of the candlestick: Upon the vase there rose an upright central pipe, from which three side pies branched out one above another on either side, and curved upwards in the form of a quadrant to the level of the central stem. On this stem a calix and a knob and blossom were introduced four separate times, and in such a manner that there was a knob wherever the side pipes branched off from the main stem, evidently immediately below the branches; and the fourth knob, we may suppose, was higher up between the top branches and the end of the stem. As there were thus four calices with a knob and blossom in the main stem, so again there were three in each of the branches, which were no doubt placed at equal distances from one another. With regard to the relative position of the calix, the knob, and the blossom, we may suppose that the spherical knob was underneath the calix, and that the blossom sprang from the upper edge of the latter, as if bursting out of it. The candlestick had thus seven arms, and seven lights or lamps were to be made and placed upon them (העלה). "And they (all the lamps) are to give light upon the opposite side of its front" (Ex 25:37): i.e., the lamp was to throw its light upon the side that was opposite to the front of the candlestick. The פּנים of the candlestick (Ex 25:37 and Num 8:2) was the front shown by the seven arms, as they formed a straight line with their seven points; and עבר does not mean the side, but the opposite side, as is evident from Num 8:2, where we find מוּל אל instead. As the place assigned to the candlestick was on the south side of the dwelling-place, we are to understand by this opposite side the north, and imagine the lamp to be so placed that the line of lamps formed by the seven arms ran from front to back, by which arrangement the holy place would be better lighted, than if the candlestick had stood with the line of lamps from south to north, and so had turned all its seven lamps towards the person entering the holy place. The lamps were the receptacles for the wick and oil, which were placed on the top of the arms, and could be taken down to be cleaned. The hole from which the wick projected was not made in the middle, but at the edge, so that the light was thrown upon one side. Ex 25:38 The other things belonging to the candlestick were מלקחים tongs (Is 6:6), i.e., snuffers, and מחמּות snuff-dishes, i.e., dishes to receive the snuff when taken from the wicks; elsewhere the word signifies an ash-pan, or vessel used for taking away the coal from the fire (Ex 27:3; Lev 16:12; Num 17:3.). Ex 25:39-40 "Of a talent of pure gold (i.e., 822,000 Parisian grains) shall he make it (the candlestick) and all these vessels," i.e., according to Ex 37:24, all the vessels belonging to the candlestick. From this quantity of gold it was possible to make a candlestick of very considerable size. The size is not given anywhere in the Old Testament, but, according to Bhr's conjecture, it corresponded to the height of the table of shew-bread, namely, a cubit and a half in height and the same in breadth, or a cubit and a half between the two outside lamps. The signification of the seven-armed candlestick is apparent from its purpose, viz., to carry seven lamps, which were trimmed and filled with oil every morning, and lighted every evening, and were to burn throughout the night (Ex 27:20-21; Ex 30:7-8; Lev 24:3-4). As the Israelites were to prepare spiritual food in the shew-bread in the presence of Jehovah, and to offer continually the fruit of their labour in the field of the kingdom of God, as a spiritual offering to the Lord; so also were they to present themselves continually to Jehovah in the burning lamps, as the vehicles and media of light, as a nation letting its light shine in the darkness of this world (cf. Mt 5:14, Mt 5:16; Lk 12:35; Phil 2:15). The oil, through which the lamps burned and shone, was, according to its peculiar virtue in imparting strength to the body and restoring vital power, a representation of the Godlike spirit, the source of all the vital power of man; whilst the oil, as offered by the congregation of Israel, and devoted to sacred purposes according to the command of God, is throughout the Scriptures a symbol of the Spirit of God, by which the congregation of God was tilled with higher light and life. By the power of this Spirit, Israel, in covenant with the Lord, was to let its light shine, the light of its knowledge of God and spiritual illumination, before all the nations of the earth. In its seven arms the stamp of the covenant relationship was impressed upon the candlestick; and the almond-blossom with which it was ornamented represented the seasonable offering of the flowers and fruits of the Spirit, the almond-tree deriving its name שׁקד from the fact that it is the earliest of all the trees in both its blossom and its fruit (cf. Jer 1:11-12). The symbolical character of the candlestick is clearly indicated in the Scriptures. The prophet Zechariah (Zech 4:1-14) sees a golden candlestick with seven lamps and two olive-trees, one on either side, from which the oil-vessel is supplied; and the angel who is talking with him informs him that the olive-trees are the two sons of oil, that is to say, the representatives of the kingdom and priesthood, the divinely appointed organs through which the Spirit of God was communicated to the covenant nation. And in Rev_ 1:20, the seven churches, which represent the new people of God, i.e., the Christian Church, are shown to the holy seer in the form of seven candlesticks standing before the throne of God. - On Ex 25:40, see at Ex 25:9. Geneva 1599 25:31 And thou shalt make a candlestick [of] pure gold: [of] beaten (i) work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. (i) It shall not be molten, but beaten out of the lump of gold with the hammer. John Gill 25:31 And thou shalt make a candlestick of pure gold,.... Another piece of household furniture, and an useful one, especially in a house where there are no windows, as there were none in the tabernacle, denoting the darkness of the legal dispensation, see 4Kings 4:10. This candlestick was set in the holy place, on the south side of it, opposite the shewbread table, Ex 26:35 and was typical of the church of God; so the candlesticks John had a vision of signify seven churches, Rev_ 1:13, the general use of which is, to hold forth light put into it, for it has none of itself, but what is put there by Christ: and this is not the light of nature and reason, nor the law of Moses, but the Gospel of Christ; which where it is set, gives light and dispels darkness; is useful to walk and work by; does not always burn alike, and will shine the brightest in the end of the world: this light is put into the candlestick by Christ the fountain of all light, and from whom all light is communicated, particularly the Gospel; and being put there, lost sinners are looked up by it, strayed ones are brought back, hypocrites are detected, and saints are enlightened, comforted, and refreshed: and this candlestick being made of "pure gold", may denote the worth and value of the church of God, and the members of it, their splendour, glory, and purity they have from Christ, and their duration; and thus the seven churches of Asia are compared to seven golden candlesticks, Rev_ 1:12, and under the form of a golden candlestick is the Gospel church set forth in Zech 4:2. Josephus (b) is of opinion the candlestick has some mystical meaning in it, it being of seventy parts, as he says, refers to the twelve signs of the Zodiac, through which the seven planets take their course, whom Milton (c) follows: of beaten work shall the candlestick be made; not of gold melted, and poured into a mould, from whence it might take its form; but it was beaten with an hammer out of an entire mass of gold, and not the following parts made separately, and then joined: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same; not only of the same metal, but beaten out of the same mass and lump of gold; these are the several parts of the candlestick: the "shaft" is the trunk and body of the candlestick, which stood in the middle of it, and in which the several parts united; and may either be typical of Christ, who is principal and head of the church, and stands in the middle of it, and is the cement of the several parts of it, and is but one, the one head, Mediator and Saviour; or else the church universal, of which particular ones are parts: its "branches" may either signify the several members of churches, who are in Christ as branches, and hold forth the word of light; or else minister, of the Gospel, who have their commission and gifts from him, and are held by him as stars in his right hand; or else particular churches, which are branches of the church universal: its "bowls", which were to hold oil for the lamps, may denote men of capacity in the churches, full of the gifts and graces of the Spirit, able to teach others also: and the "knops" and "flowers" were for decoration, and may signify the graces of the Spirit, with which private members and believers are adorned; or the gifts of the Spirit with which the ministers of the word are furnished, and appear beautiful, publishing the glad tidings of salvation by Christ. (b) Antiq. l. 3. c. 7. sect. 7. (c) Paradise Lost. B. 12. ver. 254, 255, 256. John Wesley 25:31 This candlestick had many branches drawn from the main shaft, which had not only bowls to put the oil and the kindled wick in for necessity, but knops made in the form of a pomegranate and flowers for ornament. The tabernacle had no windows, all its light was candle - light, which notes the comparative darkness of that dispensation, while the sun of righteousness was not as yet risen, nor had the day - star from on high visited his church. Yet God left not himself without witness, nor them without instruction; the commandment was a lamp, and the law a light, and the prophets were branches from that lamp, which gave light in their several ages. The church is still dark, as the tabernacle was, in comparison with what it will be in heaven: but the word of God is the candlestick, a light burning in a dark place. Robert Jamieson, A. R. Fausset and David Brown 25:31 candlestick--literally, "a lamp bearer." It was so constructed as to be capable of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes--three on each side, with one in the center--and worked out into knobs, flowers, and bowls, placed alternately [Ex 25:32-36]. The figure represented on the arch of Titus gives the best idea of this candlestick.
25:3225:32: Վեց ստեղունք արձակեալք ՚ի կողմանց նորա. երեք ստեղունք աշտանակին ՚ի միոջէ՛ կողմանէ. եւ երեք ստեղունք աշտանակին ՚ի միւսմէ՛ կողմանէ։ 32 Վեց ճիւղեր պէտք է տարածուեն նրա կողքերից. աշտանակի երեք ճիւղերը պէտք է լինեն մի կողմից, իսկ աշտանակի միւս երեք ճիւղերը՝ միւս կողմից: 32 Անոր քովերէն վեց ճիւղեր պէտք է ելլեն. աշտանակին մէկ կողմէն երեք ճիւղ եւ միւս կողմէն երեք ճիւղ ելլեն։ Վեց ստեղունք արձակեալք ի կողմանց նորա. երեք ստեղունք աշտանակին ի միոջէ կողմանէ, եւ երեք ստեղունք աշտանակին ի միւսմէ կողմանէ: 25:32: Վեց ստեղունք արձակեալք ՚ի կողմանց նորա. երեք ստեղունք աշտանակին ՚ի միոջէ՛ կողմանէ. եւ երեք ստեղունք աշտանակին ՚ի միւսմէ՛ կողմանէ։ 32 Վեց ճիւղեր պէտք է տարածուեն նրա կողքերից. աշտանակի երեք ճիւղերը պէտք է լինեն մի կողմից, իսկ աշտանակի միւս երեք ճիւղերը՝ միւս կողմից: 32 Անոր քովերէն վեց ճիւղեր պէտք է ելլեն. աշտանակին մէկ կողմէն երեք ճիւղ եւ միւս կողմէն երեք ճիւղ ելլեն։ zohrab-1805▾ eastern-1994▾ western am▾	25:3232: шесть ветвей должны выходить из боков его: три ветви светильника из одного бока его и три ветви светильника из другого бока его; 25:33 καὶ και and; even τρεῖς τρεις three κρατῆρες κρατηρ in τῷ ο the ἑνὶ εις.1 one; unit καλαμίσκῳ καλαμισκος and; even κρίνον κρινον lily οὕτως ουτως so; this way τοῖς ο the ἓξ εξ six καλαμίσκοις καλαμισκος the ἐκπορευομένοις εκπορευομαι emerge; travel out ἐκ εκ from; out of τῆς ο the λυχνίας λυχνια lamp stand 25:32 וְ wᵊ וְ and שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six קָנִ֔ים qānˈîm קָנֶה reed יֹצְאִ֖ים yōṣᵊʔˌîm יצא go out מִ mi מִן from צִּדֶּ֑יהָ ṣṣiddˈeʸhā צַד side שְׁלֹשָׁ֣ה׀ šᵊlōšˈā שָׁלֹשׁ three קְנֵ֣י qᵊnˈê קָנֶה reed מְנֹרָ֗ה mᵊnōrˈā מְנֹורָה lamp stand מִ mi מִן from צִּדָּהּ֙ ṣṣiddˌāh צַד side הָ hā הַ the אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וּ û וְ and שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three קְנֵ֣י qᵊnˈê קָנֶה reed מְנֹרָ֔ה mᵊnōrˈā מְנֹורָה lamp stand מִ mi מִן from צִּדָּ֖הּ ṣṣiddˌāh צַד side הַ ha הַ the שֵּׁנִֽי׃ ššēnˈî שֵׁנִי second 25:32. sex calami egredientur de lateribus tres ex uno latere et tres ex alteroSix branches shall come out of the sides, three out of one side, and three out of the other. 32. and there shall be six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side: 32: шесть ветвей должны выходить из боков его: три ветви светильника из одного бока его и три ветви светильника из другого бока его; 25:33 καὶ και and; even τρεῖς τρεις three κρατῆρες κρατηρ in τῷ ο the ἑνὶ εις.1 one; unit καλαμίσκῳ καλαμισκος and; even κρίνον κρινον lily οὕτως ουτως so; this way τοῖς ο the ἓξ εξ six καλαμίσκοις καλαμισκος the ἐκπορευομένοις εκπορευομαι emerge; travel out ἐκ εκ from; out of τῆς ο the λυχνίας λυχνια lamp stand 25:32 וְ wᵊ וְ and שִׁשָּׁ֣ה šiššˈā שֵׁשׁ six קָנִ֔ים qānˈîm קָנֶה reed יֹצְאִ֖ים yōṣᵊʔˌîm יצא go out מִ mi מִן from צִּדֶּ֑יהָ ṣṣiddˈeʸhā צַד side שְׁלֹשָׁ֣ה׀ šᵊlōšˈā שָׁלֹשׁ three קְנֵ֣י qᵊnˈê קָנֶה reed מְנֹרָ֗ה mᵊnōrˈā מְנֹורָה lamp stand מִ mi מִן from צִּדָּהּ֙ ṣṣiddˌāh צַד side הָ hā הַ the אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וּ û וְ and שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three קְנֵ֣י qᵊnˈê קָנֶה reed מְנֹרָ֔ה mᵊnōrˈā מְנֹורָה lamp stand מִ mi מִן from צִּדָּ֖הּ ṣṣiddˌāh צַד side הַ ha הַ the שֵּׁנִֽי׃ ššēnˈî שֵׁנִי second 25:32. sex calami egredientur de lateribus tres ex uno latere et tres ex altero Six branches shall come out of the sides, three out of one side, and three out of the other. 32. and there shall be six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 32: Из ствола светильника выходили шесть побочных ветвей, три с одной стороны и три с другой. Как видно из изображения светильника на арке Тита, они выходили дугообразно, в форме веера. John Gill 25:32 And six branches shall come out of the sides of it,.... Out of the trunk or shaft, being beaten out of it: three branches of the candlestick out of one side, and three branches of the candlestick out of the other side; Jarchi takes what we render the "shaft" to be the lower part of the candlestick, from whence three feet went out below; and the "branch" or "cane", for it is in the singular number in the preceding verse, he takes to be the middle branch or trunk, that went up from the middle of the foot upwards, and upon it was the middle lamp, in the form of a censer, to pour oil into the midst of it; and the six branches went out from the sides of that, here and there drawn obliquely, and went up to the height of the candlestick, which is the middle branch or cane; and they went up from the midst of that middle cane, one above another, the lowermost long, and that above it shorter than that, and the uppermost shorter than that; for the height of the tops of them were equal to the height of the middle cane, that is, the seventh, from whence the six went out.
25:3325:33: Եւ երեք սկահաձեւք ընկուզազարդք յօրինեալք ՚ի միում ստեղանն. եւ գնդա՛կ եւ շուշան. եւ երեք սկահաձեւք ընկուզազարդք յօրինեալք ՚ի միւսում ստեղանն. եւ գնդակ եւ շուշան. նո՛յնպէս վեցեցունց ստեղանցն արձակելոց յաշտանակէ անտի[720]։ [720] Յօրինակին. ՚Ի միում սեղանն.. ՚ի միւսում սեղանն։ 33 Ամէն մի ճիւղ պէտք է ունենայ գնդիկից ու ծաղկից բաղկացած երեք ընկուզաձեւ[65] սկահակներ: Միւս ճիւղերն էլ պէտք է ունենան գնդիկից ու ծաղկից բաղկացած երեք ընկուզաձեւ սկահակներ: Այսպէս թող լինեն աշտանակի կողքերից դուրս եկած վեց ստեղները. [65] 65. Եօթանասնից՝ նշաձեւ: 33 Մէկ ճիւղին վրայ նշաձեւ երեք սկահակ՝ գնդակով ու ծաղիկով եւ միւս ճիւղին վրայ նշաձեւ երեք սկահակ՝ գնդակով ու ծաղիկով։ Աշտանակէն ելած վեց ճիւղերը այսպէս թող ըլլան։ Եւ երեք սկահաձեւք ընկուզազարդք յօրինեալք ի միում ստեղանն, եւ գնդակ եւ շուշան. եւ երեք սկահաձեւք ընկուզազարդք յօրինեալք ի միւսում ստեղանն, եւ գնդակ եւ շուշան. նոյնպէս վեցեցունց ստեղանցն արձակելոց յաշտանակէ անտի: 25:33: Եւ երեք սկահաձեւք ընկուզազարդք յօրինեալք ՚ի միում ստեղանն. եւ գնդա՛կ եւ շուշան. եւ երեք սկահաձեւք ընկուզազարդք յօրինեալք ՚ի միւսում ստեղանն. եւ գնդակ եւ շուշան. նո՛յնպէս վեցեցունց ստեղանցն արձակելոց յաշտանակէ անտի[720]։ [720] Յօրինակին. ՚Ի միում սեղանն.. ՚ի միւսում սեղանն։ 33 Ամէն մի ճիւղ պէտք է ունենայ գնդիկից ու ծաղկից բաղկացած երեք ընկուզաձեւ[65] սկահակներ: Միւս ճիւղերն էլ պէտք է ունենան գնդիկից ու ծաղկից բաղկացած երեք ընկուզաձեւ սկահակներ: Այսպէս թող լինեն աշտանակի կողքերից դուրս եկած վեց ստեղները. [65] 65. Եօթանասնից՝ նշաձեւ: 33 Մէկ ճիւղին վրայ նշաձեւ երեք սկահակ՝ գնդակով ու ծաղիկով եւ միւս ճիւղին վրայ նշաձեւ երեք սկահակ՝ գնդակով ու ծաղիկով։ Աշտանակէն ելած վեց ճիւղերը այսպէս թող ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	25:3333: три чашечки наподобие миндального цветка, с яблоком и цветами, должны быть на одной ветви, и три чашечки наподобие миндального цветка на другой ветви, с яблоком и цветами: так на [всех] шести ветвях, выходящих из светильника; 25:34 καὶ και and; even ἐν εν in τῇ ο the λυχνίᾳ λυχνια lamp stand τέσσαρες τεσσαρες four κρατῆρες κρατηρ in τῷ ο the ἑνὶ εις.1 one; unit καλαμίσκῳ καλαμισκος the σφαιρωτῆρες σφαιρωτηρ and; even τὰ ο the κρίνα κρινον lily αὐτῆς αυτος he; him 25:33 שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three גְ֠בִעִים ḡᵊviʕîm גָּבִיעַ cup מְֽשֻׁקָּדִ֞ים mᵊˈšuqqāḏˈîm מְשֻׁקָּד almond-like בַּ ba בְּ in † הַ the קָּנֶ֣ה qqānˈeh קָנֶה reed הָ hā הַ the אֶחָד֮ ʔeḥāḏ אֶחָד one כַּפְתֹּ֣ר kaftˈōr כַּפְתֹּור bulb וָ wā וְ and פֶרַח֒ ferˌaḥ פֶּרַח bud וּ û וְ and שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three גְבִעִ֗ים ḡᵊviʕˈîm גָּבִיעַ cup מְשֻׁקָּדִ֛ים mᵊšuqqāḏˈîm מְשֻׁקָּד almond-like בַּ ba בְּ in † הַ the קָּנֶ֥ה qqānˌeh קָנֶה reed הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one כַּפְתֹּ֣ר kaftˈōr כַּפְתֹּור bulb וָ wā וְ and פָ֑רַח fˈāraḥ פֶּרַח bud כֵּ֚ן ˈkēn כֵּן thus לְ lᵊ לְ to שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six הַ ha הַ the קָּנִ֔ים qqānˈîm קָנֶה reed הַ ha הַ the יֹּצְאִ֖ים yyōṣᵊʔˌîm יצא go out מִן־ min- מִן from הַ ha הַ the מְּנֹרָֽה׃ mmᵊnōrˈā מְנֹורָה lamp stand 25:33. tres scyphi quasi in nucis modum per calamos singulos spherulaque simul et lilium et tres similiter scyphi instar nucis in calamo altero spherulaque et lilium hoc erit opus sex calamorum qui producendi sunt de hastiliThree cups as it were nuts to every branch, and a bowl withal, and a lily: and three cups likewise of the fashion of nuts in the other branch, and a bowl withal, and a lily. Such shall be the work of the six branches, that are to come out from the shaft: 33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower: so for the six branches going out of the candlestick: Three bowls made like unto almonds, [with] a knop and a flower in one branch; and three bowls made like almonds in the other branch, [with] a knop and a flower: so in the six branches that come out of the candlestick: 33: три чашечки наподобие миндального цветка, с яблоком и цветами, должны быть на одной ветви, и три чашечки наподобие миндального цветка на другой ветви, с яблоком и цветами: так на [всех] шести ветвях, выходящих из светильника; 25:34 καὶ και and; even ἐν εν in τῇ ο the λυχνίᾳ λυχνια lamp stand τέσσαρες τεσσαρες four κρατῆρες κρατηρ in τῷ ο the ἑνὶ εις.1 one; unit καλαμίσκῳ καλαμισκος the σφαιρωτῆρες σφαιρωτηρ and; even τὰ ο the κρίνα κρινον lily αὐτῆς αυτος he; him 25:33 שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three גְ֠בִעִים ḡᵊviʕîm גָּבִיעַ cup מְֽשֻׁקָּדִ֞ים mᵊˈšuqqāḏˈîm מְשֻׁקָּד almond-like בַּ ba בְּ in † הַ the קָּנֶ֣ה qqānˈeh קָנֶה reed הָ hā הַ the אֶחָד֮ ʔeḥāḏ אֶחָד one כַּפְתֹּ֣ר kaftˈōr כַּפְתֹּור bulb וָ wā וְ and פֶרַח֒ ferˌaḥ פֶּרַח bud וּ û וְ and שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three גְבִעִ֗ים ḡᵊviʕˈîm גָּבִיעַ cup מְשֻׁקָּדִ֛ים mᵊšuqqāḏˈîm מְשֻׁקָּד almond-like בַּ ba בְּ in † הַ the קָּנֶ֥ה qqānˌeh קָנֶה reed הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one כַּפְתֹּ֣ר kaftˈōr כַּפְתֹּור bulb וָ wā וְ and פָ֑רַח fˈāraḥ פֶּרַח bud כֵּ֚ן ˈkēn כֵּן thus לְ lᵊ לְ to שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six הַ ha הַ the קָּנִ֔ים qqānˈîm קָנֶה reed הַ ha הַ the יֹּצְאִ֖ים yyōṣᵊʔˌîm יצא go out מִן־ min- מִן from הַ ha הַ the מְּנֹרָֽה׃ mmᵊnōrˈā מְנֹורָה lamp stand 25:33. tres scyphi quasi in nucis modum per calamos singulos spherulaque simul et lilium et tres similiter scyphi instar nucis in calamo altero spherulaque et lilium hoc erit opus sex calamorum qui producendi sunt de hastili Three cups as it were nuts to every branch, and a bowl withal, and a lily: and three cups likewise of the fashion of nuts in the other branch, and a bowl withal, and a lily. Such shall be the work of the six branches, that are to come out from the shaft: 33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower: so for the six branches going out of the candlestick: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 33: Существование на каждой боковой ветви трех цветных чашечек, похожих на чашечку миндального цветка, заставляет предполагать, что и яблок, и цветков на каждой ветви было по три. В таком случае каждый боковой стебель светильника состоял из девяти фигур: сначала шла миндалевидная чашечка, затем шарообразная фигура — яблоко и, наконец, цветок. Умолчание о том, что чашечки, яблоки и цветы были различной величины, заставляет думать, что они были одинаковых размеров. В силу же этого нижние ветви должны были оканчиваться в своем верхнем конце не на одной высоте с верхними стеблями, а ниже их, и ниже настолько, сколько занимали пространства три фигуры: чашечка, яблоко и цветок. Albert Barnes: Notes on the Bible - 1834 25:33 Three bowls made like unto almonds - Three cups of almond flowers. These appear to be the cups in immediate contact with the knobs as shown in the sculpture. A flower - A lily; and this rendering well agrees with the sculpture. The candlestick - Here, and in the two following verses, the word appears to denote "the stem," as the essential part of the candlestick. It would seem from Exo 25:33-35 that the ornamentation of the candlestick consisted of uniform members, each comprising a series of an almond flower, a knob and a lily; that the stem comprised four of these members; that each pair of branches was united to the stem at one of the knobs; and that each branch comprised three members. In comparing the description in the text with the sculptured figure, allowance must be made for some deviation in the sculptor's copy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:33: like unto: Num 17:4-8; Jer 1:11, Jer 1:12 and three: Exo 37:19, Exo 37:20; Zac 4:3 John Gill 25:33 Three bowls made like unto almonds, with a knop and a flower in one branch,.... There were three bowls or cups in the form of almond nuts to each branch, which were either to hold oil for the lamps, as before observed, or, as others think, to catch the snuff which fell from them; and there were a "knop", which, according to the signification of the word, was in the form of a pomegranate, and a flower, which the Targum of Jonathan renders a lily; and they are both in Scripture emblems of the saints endowed with the gifts and graces of the Spirit: and three bowls made like almonds in the other branch; on the other side of the candlestick, opposite to the former: so in the six branches that come out of the candlestick; there were the same number of bowls, with a knop and a flower in the rest of the branches, as in those mentioned. Robert Jamieson, A. R. Fausset and David Brown 25:33 knops--old spelling for "knobs"--bosses.
25:3425:34: Եւ յաշտանակի անդ չորք սկահաձեւք ընկուզազարդք յարդարեալք. եւ գնդակք եւ շուշանք նորա։ 34 աշտանակի բունը պէտք է ունենայ գնդիկից ու ծաղկից բաղկացած չորս սկահակներ: 34 Աշտանակին վրայ չորս նշաձեւ սկահակ պիտի ըլլայ իրենց գնդակներովը ու ծաղիկներովը։ Եւ յաշտանակի անդ չորք սկահաձեւք ընկուզազարդք յարդարեալք, եւ գնդակք եւ շուշանք նորա: 25:34: Եւ յաշտանակի անդ չորք սկահաձեւք ընկուզազարդք յարդարեալք. եւ գնդակք եւ շուշանք նորա։ 34 աշտանակի բունը պէտք է ունենայ գնդիկից ու ծաղկից բաղկացած չորս սկահակներ: 34 Աշտանակին վրայ չորս նշաձեւ սկահակ պիտի ըլլայ իրենց գնդակներովը ու ծաղիկներովը։ zohrab-1805▾ eastern-1994▾ western am▾	25:3434: а на [стебле] светильника должны быть четыре чашечки наподобие миндального цветка с яблоками и цветами; 25:35 ὁ ο the σφαιρωτὴρ σφαιρωτηρ under; by τοὺς ο the δύο δυο two καλαμίσκους καλαμισκος from; out of αὐτῆς αυτος he; him καὶ και and; even σφαιρωτὴρ σφαιρωτηρ under; by τοὺς ο the τέσσαρας τεσσαρες four καλαμίσκους καλαμισκος from; out of αὐτῆς αυτος he; him οὕτως ουτως so; this way τοῖς ο the ἓξ εξ six καλαμίσκοις καλαμισκος the ἐκπορευομένοις εκπορευομαι emerge; travel out ἐκ εκ from; out of τῆς ο the λυχνίας λυχνια lamp stand 25:34 וּ û וְ and בַ va בְּ in † הַ the מְּנֹרָ֖ה mmᵊnōrˌā מְנֹורָה lamp stand אַרְבָּעָ֣ה ʔarbāʕˈā אַרְבַּע four גְבִעִ֑ים ḡᵊviʕˈîm גָּבִיעַ cup מְשֻׁקָּדִ֔ים mᵊšuqqāḏˈîm מְשֻׁקָּד almond-like כַּפְתֹּרֶ֖יהָ kaftōrˌeʸhā כַּפְתֹּור bulb וּ û וְ and פְרָחֶֽיהָ׃ fᵊrāḥˈeʸhā פֶּרַח bud 25:34. in ipso autem candelabro erunt quattuor scyphi in nucis modum spherulaeque per singulos et liliaAnd in the candlestick itself shall be four cups in the manner of a nut, and at every one bowls and lilies. 34. and in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof: And in the candlestick [shall be] four bowls made like unto almonds, [with] their knops and their flowers: 34: а на [стебле] светильника должны быть четыре чашечки наподобие миндального цветка с яблоками и цветами; 25:35 ὁ ο the σφαιρωτὴρ σφαιρωτηρ under; by τοὺς ο the δύο δυο two καλαμίσκους καλαμισκος from; out of αὐτῆς αυτος he; him καὶ και and; even σφαιρωτὴρ σφαιρωτηρ under; by τοὺς ο the τέσσαρας τεσσαρες four καλαμίσκους καλαμισκος from; out of αὐτῆς αυτος he; him οὕτως ουτως so; this way τοῖς ο the ἓξ εξ six καλαμίσκοις καλαμισκος the ἐκπορευομένοις εκπορευομαι emerge; travel out ἐκ εκ from; out of τῆς ο the λυχνίας λυχνια lamp stand 25:34 וּ û וְ and בַ va בְּ in † הַ the מְּנֹרָ֖ה mmᵊnōrˌā מְנֹורָה lamp stand אַרְבָּעָ֣ה ʔarbāʕˈā אַרְבַּע four גְבִעִ֑ים ḡᵊviʕˈîm גָּבִיעַ cup מְשֻׁקָּדִ֔ים mᵊšuqqāḏˈîm מְשֻׁקָּד almond-like כַּפְתֹּרֶ֖יהָ kaftōrˌeʸhā כַּפְתֹּור bulb וּ û וְ and פְרָחֶֽיהָ׃ fᵊrāḥˈeʸhā פֶּרַח bud 25:34. in ipso autem candelabro erunt quattuor scyphi in nucis modum spherulaeque per singulos et lilia And in the candlestick itself shall be four cups in the manner of a nut, and at every one bowls and lilies. 34. and in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 34-36: На стволе светильника те же самые фигуры чашечки, яблока и цветка повторялись четыре раза. На их размещение указывает замечание о расположении яблок. Первое находилось несколько ниже на том месте ствола, из которого выходили две нижние ветви; второе и третье стояло в таких же отношениях к средним и верхним стеблям (ст. 35). John Gill 25:34 And in the candlestick shall be four bowls,.... That is, in the trunk or body of it; the branches had but three apiece, but this being larger had four: and these were also made like unto almonds, with their knops and their flowers; as the bowls on the branches had with them.
25:3525:35: Գնդակ ՚ի ներքոյ երկուց ստեղանցն անդստին ՚ի նմանէ, եւ գնդակ ՚ի ներքոյ երկուց եւս ստեղանցն անդստին ՚ի նմանէ. նոյնպէս արասցես վեցեցո՛ւնց ստեղանցն արձակելոց յաշտանակէ անտի։ 35 Իրենց բնի կողքերից դուրս եկած երկու ճիւղերի տակ պէտք է լինի մի գնդիկ: Իրենց բնի կողքերից դուրս եկած երկու միւս ճիւղերի տակ նոյնպէս պէտք է լինի մի գնդիկ: Նոյն ձեւով կը պատրաստես աշտանակի կողքերից դուրս եկած վեց ճիւղերը, 35 Աշտանակէն ելած վեց ճիւղերուն երկու ճիւղին տակ իրմէ մէկ գնդակ ու երկու ճիւղին տակ իրմէ մէկ գնդակ։ Երկու ճիւղին տակ իրմէ մէկ գնդակ թող ըլլայ։ Գնդակ ի ներքոյ երկուց ստեղանցն անդստին ի նմանէ, եւ գնդակ ի ներքոյ երկուց եւս ստեղանցն անդստին ի նմանէ. նոյնպէս արասցես վեցեցունց ստեղանցն արձակելոց յաշտանակէ անտի: 25:35: Գնդակ ՚ի ներքոյ երկուց ստեղանցն անդստին ՚ի նմանէ, եւ գնդակ ՚ի ներքոյ երկուց եւս ստեղանցն անդստին ՚ի նմանէ. նոյնպէս արասցես վեցեցո՛ւնց ստեղանցն արձակելոց յաշտանակէ անտի։ 35 Իրենց բնի կողքերից դուրս եկած երկու ճիւղերի տակ պէտք է լինի մի գնդիկ: Իրենց բնի կողքերից դուրս եկած երկու միւս ճիւղերի տակ նոյնպէս պէտք է լինի մի գնդիկ: Նոյն ձեւով կը պատրաստես աշտանակի կողքերից դուրս եկած վեց ճիւղերը, 35 Աշտանակէն ելած վեց ճիւղերուն երկու ճիւղին տակ իրմէ մէկ գնդակ ու երկու ճիւղին տակ իրմէ մէկ գնդակ։ Երկու ճիւղին տակ իրմէ մէկ գնդակ թող ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	25:3535: у шести ветвей, выходящих из [стебля] светильника, яблоко под двумя ветвями его, и яблоко под другими двумя ветвями, и яблоко под [третьими] двумя ветвями его. 25:36 οἱ ο the σφαιρωτῆρες σφαιρωτηρ and; even οἱ ο the καλαμίσκοι καλαμισκος from; out of αὐτῆς αυτος he; him ἔστωσαν ειμι be ὅλη ολος whole; wholly τορευτὴ τορευτος from; out of ἑνὸς εις.1 one; unit χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 25:35 וְ wᵊ וְ and כַפְתֹּ֡ר ḵaftˈōr כַּפְתֹּור bulb תַּחַת֩ taḥˌaṯ תַּחַת under part שְׁנֵ֨י šᵊnˌê שְׁנַיִם two הַ ha הַ the קָּנִ֜ים qqānˈîm קָנֶה reed מִמֶּ֗נָּה mimmˈennā מִן from וְ wᵊ וְ and כַפְתֹּר֙ ḵaftˌōr כַּפְתֹּור bulb תַּ֣חַת tˈaḥaṯ תַּחַת under part שְׁנֵ֤י šᵊnˈê שְׁנַיִם two הַ ha הַ the קָּנִים֙ qqānîm קָנֶה reed מִמֶּ֔נָּה mimmˈennā מִן from וְ wᵊ וְ and כַפְתֹּ֕ר ḵaftˈōr כַּפְתֹּור bulb תַּחַת־ taḥaṯ- תַּחַת under part שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the קָּנִ֖ים qqānˌîm קָנֶה reed מִמֶּ֑נָּה mimmˈennā מִן from לְ lᵊ לְ to שֵׁ֨שֶׁת֙ šˈēšeṯ שֵׁשׁ six הַ ha הַ the קָּנִ֔ים qqānˈîm קָנֶה reed הַ ha הַ the יֹּצְאִ֖ים yyōṣᵊʔˌîm יצא go out מִן־ min- מִן from הַ ha הַ the מְּנֹרָֽה׃ mmᵊnōrˈā מְנֹורָה lamp stand 25:35. spherula sub duobus calamis per tria loca qui simul sex fiunt procedentes de hastili unoBowls under two branches in three places, which together make six, coming forth out of one shaft. 35. and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. And [there shall be] a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the candlestick: 35: у шести ветвей, выходящих из [стебля] светильника, яблоко под двумя ветвями его, и яблоко под другими двумя ветвями, и яблоко под [третьими] двумя ветвями его. 25:36 οἱ ο the σφαιρωτῆρες σφαιρωτηρ and; even οἱ ο the καλαμίσκοι καλαμισκος from; out of αὐτῆς αυτος he; him ἔστωσαν ειμι be ὅλη ολος whole; wholly τορευτὴ τορευτος from; out of ἑνὸς εις.1 one; unit χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 25:35 וְ wᵊ וְ and כַפְתֹּ֡ר ḵaftˈōr כַּפְתֹּור bulb תַּחַת֩ taḥˌaṯ תַּחַת under part שְׁנֵ֨י šᵊnˌê שְׁנַיִם two הַ ha הַ the קָּנִ֜ים qqānˈîm קָנֶה reed מִמֶּ֗נָּה mimmˈennā מִן from וְ wᵊ וְ and כַפְתֹּר֙ ḵaftˌōr כַּפְתֹּור bulb תַּ֣חַת tˈaḥaṯ תַּחַת under part שְׁנֵ֤י šᵊnˈê שְׁנַיִם two הַ ha הַ the קָּנִים֙ qqānîm קָנֶה reed מִמֶּ֔נָּה mimmˈennā מִן from וְ wᵊ וְ and כַפְתֹּ֕ר ḵaftˈōr כַּפְתֹּור bulb תַּחַת־ taḥaṯ- תַּחַת under part שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the קָּנִ֖ים qqānˌîm קָנֶה reed מִמֶּ֑נָּה mimmˈennā מִן from לְ lᵊ לְ to שֵׁ֨שֶׁת֙ šˈēšeṯ שֵׁשׁ six הַ ha הַ the קָּנִ֔ים qqānˈîm קָנֶה reed הַ ha הַ the יֹּצְאִ֖ים yyōṣᵊʔˌîm יצא go out מִן־ min- מִן from הַ ha הַ the מְּנֹרָֽה׃ mmᵊnōrˈā מְנֹורָה lamp stand 25:35. spherula sub duobus calamis per tria loca qui simul sex fiunt procedentes de hastili uno Bowls under two branches in three places, which together make six, coming forth out of one shaft. 35. and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾ John Gill 25:35 And there shall be a knop under two branches of the same,.... According to Jarchi, from the middle of the knop (which was like a pomegranate, or, as others, like an apple) two branches were drawn from the two sides of it, here and there; so they teach in the work of the tabernacle, the height of the candlestick was eighteen hands' breadth: this clause is repeated twice in this verse, signifying there should be a knop under each of the three branches on one side, and three on the other side: for it follows: according to the six branches that proceed out of the candlestick; out of the trunk of it, as in Ex 25:32.
25:3625:36: Զի գնդակք նոցա եւ ստեղունք անդստին ՚ի նմանէ՛ իցեն. համա՛կ ճախարակեայ ՚ի միոջէ ոսկւոյ սրբոյ։ 36 այնպէս, որ նրանց գնդիկներն ու ճիւղերը դուրս եկած լինեն իրենց բնի կողքերից՝ ամբողջութեամբ քանդակազարդ, մէկ կտոր մաքուր ոսկուց: 36 Անոնց գնդակներն ու ճիւղերը իրմէ պէտք է ըլլան։ Ամէնքը մէկ կտորէ՝ զուտ ոսկիէ կռածոյ պէտք է ըլլան։ Զի գնդակք նոցա եւ ստեղունք անդստին ի նմանէ իցեն, համակ ^[353]ճախարակեայ ի միոջէ ոսկւոյ սրբոյ: 25:36: Զի գնդակք նոցա եւ ստեղունք անդստին ՚ի նմանէ՛ իցեն. համա՛կ ճախարակեայ ՚ի միոջէ ոսկւոյ սրբոյ։ 36 այնպէս, որ նրանց գնդիկներն ու ճիւղերը դուրս եկած լինեն իրենց բնի կողքերից՝ ամբողջութեամբ քանդակազարդ, մէկ կտոր մաքուր ոսկուց: 36 Անոնց գնդակներն ու ճիւղերը իրմէ պէտք է ըլլան։ Ամէնքը մէկ կտորէ՝ զուտ ոսկիէ կռածոյ պէտք է ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	25:3636: яблоки и ветви их из него должны выходить: он весь [должен] [быть] чеканный, цельный, из чистого золота. 25:37 καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the λύχνους λυχνος lamp αὐτῆς αυτος he; him ἑπτά επτα seven καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τοὺς ο the λύχνους λυχνος lamp καὶ και and; even φανοῦσιν φαινω shine; appear ἐκ εκ from; out of τοῦ ο the ἑνὸς εις.1 one; unit προσώπου προσωπον face; ahead of 25:36 כַּפְתֹּרֵיהֶ֥ם kaftōrêhˌem כַּפְתֹּור bulb וּ û וְ and קְנֹתָ֖ם qᵊnōṯˌām קָנֶה reed מִמֶּ֣נָּה mimmˈennā מִן from יִהְי֑וּ yihyˈû היה be כֻּלָּ֛הּ kullˈāh כֹּל whole מִקְשָׁ֥ה miqšˌā מִקְשָׁה hammered work אַחַ֖ת ʔaḥˌaṯ אֶחָד one זָהָ֥ב zāhˌāv זָהָב gold טָהֹֽור׃ ṭāhˈôr טָהֹר pure 25:36. et spherae igitur et calami ex ipso erunt universa ductilia de auro purissimoAnd both the bowls and the branches shall be of the same beaten work of the purest gold. 36. Their knops and their branches shall be of one piece with it: the whole of it one beaten work of pure gold. Their knops and their branches shall be of the same: all it [shall be] one beaten work [of] pure gold: 36: яблоки и ветви их из него должны выходить: он весь [должен] [быть] чеканный, цельный, из чистого золота. 25:37 καὶ και and; even ποιήσεις ποιεω do; make τοὺς ο the λύχνους λυχνος lamp αὐτῆς αυτος he; him ἑπτά επτα seven καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another τοὺς ο the λύχνους λυχνος lamp καὶ και and; even φανοῦσιν φαινω shine; appear ἐκ εκ from; out of τοῦ ο the ἑνὸς εις.1 one; unit προσώπου προσωπον face; ahead of 25:36 כַּפְתֹּרֵיהֶ֥ם kaftōrêhˌem כַּפְתֹּור bulb וּ û וְ and קְנֹתָ֖ם qᵊnōṯˌām קָנֶה reed מִמֶּ֣נָּה mimmˈennā מִן from יִהְי֑וּ yihyˈû היה be כֻּלָּ֛הּ kullˈāh כֹּל whole מִקְשָׁ֥ה miqšˌā מִקְשָׁה hammered work אַחַ֖ת ʔaḥˌaṯ אֶחָד one זָהָ֥ב zāhˌāv זָהָב gold טָהֹֽור׃ ṭāhˈôr טָהֹר pure 25:36. et spherae igitur et calami ex ipso erunt universa ductilia de auro purissimo And both the bowls and the branches shall be of the same beaten work of the purest gold. 36. Their knops and their branches shall be of one piece with it: the whole of it one beaten work of pure gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:36: beaten: Exo 25:18; Num 8:4; Kg1 10:16, Kg1 10:17; Ch2 9:15 John Gill 25:36 Their knops and their branches shall be of the same,.... Of the same metal, gold, and of same mass: all of it shall be one beaten work of pure gold not made in parts, and then put and soldered together, but the whole candlestick in all its parts and branches were to be beaten out of one piece of gold.
25:3725:37: Եւ արասցես նմա ճրագարանս եւթն. եւ դիցես զճրագարանսն ՚ի վերայ աշտանակին. եւ տայցեն լո՛յս ՚ի միոջէ կողմանէ երեսաց նորա։ 37[66] Դրա համար կը պատրաստես եօթը կանթեղ եւ կանթեղները կը դնես աշտանակի վրայ այնպէս, որ դրանք լուսաւորեն դէմից: [66] 66. Եբրայերէնում այլ կերպ է: 37 Անոր եօթը ճրագներ շինէ՛, այնպէս որ ճրագները վառուած ատեն՝ լոյսը առջեւէն տան։ Եւ արասցես նմա ճրագարանս եւթն, եւ ^[354]դիցես զճրագարանսն ի վերայ աշտանակին, եւ տայցեն լոյս ի միոջէ`` կողմանէ երեսաց նորա: 25:37: Եւ արասցես նմա ճրագարանս եւթն. եւ դիցես զճրագարանսն ՚ի վերայ աշտանակին. եւ տայցեն լո՛յս ՚ի միոջէ կողմանէ երեսաց նորա։ 37[66] Դրա համար կը պատրաստես եօթը կանթեղ եւ կանթեղները կը դնես աշտանակի վրայ այնպէս, որ դրանք լուսաւորեն դէմից: [66] 66. Եբրայերէնում այլ կերպ է: 37 Անոր եօթը ճրագներ շինէ՛, այնպէս որ ճրագները վառուած ատեն՝ լոյսը առջեւէն տան։ zohrab-1805▾ eastern-1994▾ western am▾	25:3737: И сделай к нему семь лампад и поставь на него лампады его, чтобы светили на переднюю сторону его; 25:38 καὶ και and; even τὸν ο the ἐπαρυστῆρα επαρυστηρ he; him καὶ και and; even τὰ ο the ὑποθέματα υποθεμα he; him ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear ποιήσεις ποιεω do; make 25:37 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] נֵרֹתֶ֖יהָ nērōṯˌeʸhā נֵר lamp שִׁבְעָ֑ה šivʕˈā שֶׁבַע seven וְ wᵊ וְ and הֶֽעֱלָה֙ hˈeʕᵉlā עלה ascend אֶת־ ʔeṯ- אֵת [object marker] נֵ֣רֹתֶ֔יהָ nˈērōṯˈeʸhā נֵר lamp וְ wᵊ וְ and הֵאִ֖יר hēʔˌîr אור be light עַל־ ʕal- עַל upon עֵ֥בֶר ʕˌēver עֵבֶר opposite פָּנֶֽיהָ׃ pānˈeʸhā פָּנֶה face 25:37. facies et lucernas septem et pones eas super candelabrum ut luceant ex adversoThou shalt make also seven lamps, and shalt set them upon the candlestick, to give light over against. 37. And thou shalt make the lamps thereof, seven: and they shall light the lamps thereof, to give light over against it. And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it: 37: И сделай к нему семь лампад и поставь на него лампады его, чтобы светили на переднюю сторону его; 25:38 καὶ και and; even τὸν ο the ἐπαρυστῆρα επαρυστηρ he; him καὶ και and; even τὰ ο the ὑποθέματα υποθεμα he; him ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear ποιήσεις ποιεω do; make 25:37 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] נֵרֹתֶ֖יהָ nērōṯˌeʸhā נֵר lamp שִׁבְעָ֑ה šivʕˈā שֶׁבַע seven וְ wᵊ וְ and הֶֽעֱלָה֙ hˈeʕᵉlā עלה ascend אֶת־ ʔeṯ- אֵת [object marker] נֵ֣רֹתֶ֔יהָ nˈērōṯˈeʸhā נֵר lamp וְ wᵊ וְ and הֵאִ֖יר hēʔˌîr אור be light עַל־ ʕal- עַל upon עֵ֥בֶר ʕˌēver עֵבֶר opposite פָּנֶֽיהָ׃ pānˈeʸhā פָּנֶה face 25:37. facies et lucernas septem et pones eas super candelabrum ut luceant ex adverso Thou shalt make also seven lamps, and shalt set them upon the candlestick, to give light over against. 37. And thou shalt make the lamps thereof, seven: and they shall light the lamps thereof, to give light over against it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 37: Что касается формы лампад, то библейский текст не говорит о ней ничего. На основании Зах 3:9; 4:2, где семь лампад ставятся в соотношение с таинственным камнем о семи очах, древние толковники называли их глазообразными. В позднейшем еврейском предании лампады светильника являются ложкообразными. Новейшие же исследователи на основании находимых в палестинской почве экземпляров древних ламп считают лампады Моисея ладьеобразными с носками или продолговато-круглыми с двумя отверстиями для фитиля и вливания масла. По указанию Исх 26:35, светильник стоял не посредине скинии, а при южной продольной ее стороне, причем, как свидетельствует Иосиф Флавий, широта его не приходилась по широте скинии; он стоял косо: узкая сторона была обращена к Святому святых и ко входу святилища, а широкая — к столу для хлеба предложений, находящемуся на северной продольной стороне скинии (26:35). И если эта широкая сторона светильника называется передней (лицевой), то очевидно, что падавший на нее свет лампад падал вместе с тем и на стол предложений. Подобное направление света могло объясняться устройством лампад: они могли быть закрытыми за исключением двух отверстий для фитиля и вливания масла, и если из первого отверстия, обращенного к столу предложений, выставлялась горевшая светильня, то свет от нее и падал на священную трапезу. Albert Barnes: Notes on the Bible - 1834 25:37 Seven lamps - These lamps were probably like those used by the Egyptian and other nations, shallow covered vessels more or less of an oval form, with a mouth at one end from which the wick protruded. The candlestick was placed on the south side of the holy place Exo 26:35, with the line of lamps parallel with the wall, or, according to Josephus, somewhat obliquely. If the wick-mouths of the lamps were turned outwards, they would give light over against the candlestick; that is, toward the north side (see Num 8:2). Light was of necessity required in the tabernacle, and wheRev_er light is used in ceremonial observance, it may of course be taken in a general way as a figure of the Light of Truth; but in the sanctuary of the covenanted people, it must plainly have been understood as expressly significant that the number of the lamps (seven) agreed with the number of the covenant. The covenant of Yahweh was essentially a covenant of light. They shall light - See the margin and the note at Lev 1:9. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:37: seven: Exo 37:23; Zac 4:2; Rev 1:4, Rev 1:12, Rev 1:20, Rev 2:1, Rev 4:5 they shall: Exo 27:21, Exo 30:8; Lev 24:2-4; Ch2 13:11 light: or, cause to ascend give: Exo 40:24; Num 8:2; Psa 119:105; Pro 6:23; Isa 8:20; Mat 5:14; Luk 1:79; Joh 1:9, Joh 8:12, Joh 12:5; Act 26:18; Rev 21:23-25, Rev 22:5 it: Heb. the face of it, Num 8:2 John Gill 25:37 And thou shall make the seven lamps thereof,.... Which were, six of them, on the top of the six branches that came out of the sides of the candlestick, and the seventh on the top of the shaft which ran up in the middle of it; which no doubt were made of gold as well as the rest, and may signify the many members of churches bearing the lamp of a profession: or the several gifts and graces of the Spirit, which are sometimes, because of the perfection of them, called the seven spirits of God, and are compared to seven lamps of fire burning before the throne, Rev_ 4:5 or else the ministers of the Gospel, who are the lights of the world: and they shall light the lamps thereof; Aaron and his sons, the priests in successive generations: that they may give light over against it to the table of shewbread, which was opposite to it on the north side of the tabernacle, and so by the light of these lamps the priests could see to place the shewbread in its order; or the candlestick itself, the lamps being so placed as to give light to the whole body of it, that it might be seen in all its parts very distinctly; unless it can be thought that these lamps were separate from the candlestick, and set around the sides of the holy place, and gave light to it: and this may rather seem to be the case, since these lamps are spoken of after the whole of it is said to be one beaten work of pure gold; but then we have no account of the lamps of the candlestick, unless they are supposed to be included in the branches; wherefore the first sense seems best. Robert Jamieson, A. R. Fausset and David Brown 25:37 they shall light the lamps . . . that they may give light--The light was derived from pure olive oil, and probably kept continually burning (compare Ex 30:7; Lev 24:2).
25:3825:38: Եւ զբազմակալս նորա, եւ զնեցո՛ւկսն արասցես յոսկւոյ սրբոյ[721]. [721] Ոմանք. Եւ զբազմակակալս նորա։ 38 Դրա ունելիներն ու պատուանդանը կը պատրաստես մաքուր ոսկուց: Այս ամբողջ սպասքը մի տաղանդ մաքուր ոսկուց կը պատրաստես: 38 Անոր ունելիները ու անոր բազմակալները զուտ ոսկիէ պէտք է ըլլան։ Եւ ^[355]զբազմակալս նորա եւ զնեցուկսն`` արասցես յոսկւոյ սրբոյ. ի տաղանդէ միոյ յոսկւոյ սրբոյ արասցես զայն ամենայն սպաս: 25:38: Եւ զբազմակալս նորա, եւ զնեցո՛ւկսն արասցես յոսկւոյ սրբոյ[721]. [721] Ոմանք. Եւ զբազմակակալս նորա։ 38 Դրա ունելիներն ու պատուանդանը կը պատրաստես մաքուր ոսկուց: Այս ամբողջ սպասքը մի տաղանդ մաքուր ոսկուց կը պատրաստես: 38 Անոր ունելիները ու անոր բազմակալները զուտ ոսկիէ պէտք է ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	25:3838: и щипцы к нему и лотки к нему из чистого золота;[39]: из таланта золота чистого пусть сделают его со всеми сими принадлежностями. 25:39 πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar ταῦτα ουτος this; he τάλαντον ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 25:38 וּ û וְ and מַלְקָחֶ֥יהָ malqāḥˌeʸhā מֶלְקָחַיִם snuffers וּ û וְ and מַחְתֹּתֶ֖יהָ maḥtōṯˌeʸhā מַחְתָּה fire holder זָהָ֥ב zāhˌāv זָהָב gold טָהֹֽור׃ ṭāhˈôr טָהֹר pure 25:38. emunctoria quoque et ubi quae emuncta sunt extinguantur fient de auro purissimoThe snuffers also, and where the snuffings shall be put out, shall be made of the purest gold. 38. And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. And the tongs thereof, and the snuffdishes thereof, [shall be of] pure gold. KJV [39] [Of] a talent of pure gold shall he make it, with all these vessels: 38: и щипцы к нему и лотки к нему из чистого золота; [39]: из таланта золота чистого пусть сделают его со всеми сими принадлежностями. 25:39 πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar ταῦτα ουτος this; he τάλαντον ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 25:38 וּ û וְ and מַלְקָחֶ֥יהָ malqāḥˌeʸhā מֶלְקָחַיִם snuffers וּ û וְ and מַחְתֹּתֶ֖יהָ maḥtōṯˌeʸhā מַחְתָּה fire holder זָהָ֥ב zāhˌāv זָהָב gold טָהֹֽור׃ ṭāhˈôr טָהֹר pure 25:38. emunctoria quoque et ubi quae emuncta sunt extinguantur fient de auro purissimo The snuffers also, and where the snuffings shall be put out, shall be made of the purest gold. 38. And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 38: Принадлежностями светильника были щипцы, или клещи (Ис 6:6), предназначенные для снимания нагара с светилен, и ложки — сосуды для его гашения. Albert Barnes: Notes on the Bible - 1834 25:38 The tongs - Used to trim and adjust the wicks. (Compare Isa 6:6.) The snuff-dishes - These were shallow vessels used to receive the burnt fragments of wick removed by the tongs. The same Hebrew word is translated, in accordance with its connection, "fire pans," Exo 27:3; Exo 38:3; and "censers," Num 4:14; Num 16:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:38: the tongs: Ch2 4:21; Isa 6:6, snuff dishes, Exo 37:23; Num 4:9; Kg1 7:50; Kg2 12:13, Kg2 25:14; Jer 52:18 25:39: talent: Exo 37:24; Zac 5:7 John Gill 25:38 Which, according to Jarchi, was a sort of forks with which they took the wicks out of the oil, and put them in the lamps; or, as some think, the snuffers, but they are distinguished from tongs, 3Kings 7:49 and the snuffdishes thereof shall be of pure gold; in which the tongs or snuffers were put, or into which the snuff itself was put that was snuffed off. Jarchi says they were a sort of small cups, in which they put the ashes of the lamp, morning by morning, when they trimmed the lamps from the ashes of the wicks which burned in the night, and were extinct: so Ben Gersom and Lyra say they were vessels full of water where those were put which were snuffed off, that they might not make a smoke, which is not improbable. Robert Jamieson, A. R. Fausset and David Brown 25:38 tongs--snuffers.
25:3925:39: ՚ի տաղանդէ՛ միոյ յոսկւոյ սրբոյ արասցես զայն ամենայն սպաս[722]։ [722] Յօրինակին պակասէր. Արասցես զայն ամենայն։ 39 Ուշադի՛ր եղիր, կ’անես ըստ այն օրինակի, որ քեզ ցոյց տրուեց լերան վրայ»: 39 Անիկա բոլոր այս գործիքներով տաղանդ մը զուտ ոսկիէ պիտի շինուի։ Զգոյշ լեր, որպէս ցուցաւ քեզ օրինակ ի լերինն` արասցես: 25:39: ՚ի տաղանդէ՛ միոյ յոսկւոյ սրբոյ արասցես զայն ամենայն սպաս[722]։ [722] Յօրինակին պակասէր. Արասցես զայն ամենայն։ 39 Ուշադի՛ր եղիր, կ’անես ըստ այն օրինակի, որ քեզ ցոյց տրուեց լերան վրայ»: 39 Անիկա բոլոր այս գործիքներով տաղանդ մը զուտ ոսկիէ պիտի շինուի։ zohrab-1805▾ eastern-1994▾ western am▾	25:4040: Смотри, сделай их по тому образцу, какой показан тебе на горе. 25:40 ὅρα οραω view; see ποιήσεις ποιεω do; make κατὰ κατα down; by τὸν ο the τύπον τυπος pattern; type τὸν ο the δεδειγμένον δεικνυω show σοι σοι you ἐν εν in τῷ ο the ὄρει ορος mountain; mount 25:39 כִּכָּ֛ר kikkˈār כִּכָּר disk זָהָ֥ב zāhˌāv זָהָב gold טָהֹ֖ור ṭāhˌôr טָהֹר pure יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֵּלִ֖ים kkēlˌîm כְּלִי tool הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these 25:39. omne pondus candelabri cum universis vasis suis habebit talentum auri mundissimiThe whole weight of the candlestick, with all the furniture thereof, shall be a talent of the purest gold. 39. Of a talent of pure gold shall it be made, with all these vessels. And look that thou make [them] after their pattern, which was shewed thee in the mount: 40: Смотри, сделай их по тому образцу, какой показан тебе на горе. 25:40 ὅρα οραω view; see ποιήσεις ποιεω do; make κατὰ κατα down; by τὸν ο the τύπον τυπος pattern; type τὸν ο the δεδειγμένον δεικνυω show σοι σοι you ἐν εν in τῷ ο the ὄρει ορος mountain; mount 25:39 כִּכָּ֛ר kikkˈār כִּכָּר disk זָהָ֥ב zāhˌāv זָהָב gold טָהֹ֖ור ṭāhˌôr טָהֹר pure יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֵּלִ֖ים kkēlˌîm כְּלִי tool הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these 25:39. omne pondus candelabri cum universis vasis suis habebit talentum auri mundissimi The whole weight of the candlestick, with all the furniture thereof, shall be a talent of the purest gold. 39. Of a talent of pure gold shall it be made, with all these vessels. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 25:39: Of a talent of pure gold shall he make it, with all these vessels - That is, a talent of gold in weight was used in making the candlestick, and the different vessels and instruments which belonged to it. According to Bishop Cumberland, a talent was three thousand shekels. As the Israelites brought each half a shekel, Exo 38:26, so that one hundred talents, one thousand seven hundred and seventy-five shekels, were contributed by six hundred and three thousand five hundred and fifty persons; by halving the number of the Israelites, he finds they contributed three hundred and one thousand seven hundred and seventy-five shekels in all. Now, as we find that this number of shekels made one hundred talents, and one thousand seven hundred and seventy-five shekels over, if we subtract one thousand seven hundred and seventy-five, the odd shekels, from three hundred and one thousand seven hundred and seventy-five, we shall have for a remainder three hundred thousand, the number of shekels in one hundred talents: and if this remainder be divided by one hundred, the number of talents, it quotes three thousand, the number of shekels in each talent. A silver shekel of the sanctuary, being equal, according to Dr. Prideaux, to three shillings English, three thousand such shekels will amount to four hundred and fifty pounds sterling; and, reckoning gold to silver as fifteen to one, a talent of gold will amount to six thousand seven hundred and fifty pounds sterling: to which add two hundred and sixty-three pounds for the one thousand seven hundred and seventy-five shekels, at three shillings each, and it makes a total of seven thousand and thirteen pounds, which immense sum was expended on the candlestick and its furniture. It is no wonder, then, (if the candlestick in the second temple was equal in value to that in the ancient tabernacle), that Titus should think it of sufficient consequence to be one of the articles, with the golden table, and silver trumpets, that should be employed to grace his triumph. Their intrinsic worth was a matter of no consequence to Him whose are the silver and gold, the earth and its fullness; they had accomplished their design, and were of no farther use, either in the kingdom of providence, or the kingdom of grace. See Clarke's note on Exo 25:31, and see Clarke's note on Exo 38:24. Albert Barnes: Notes on the Bible - 1834 25:39 A talent of pure gold - about 94 lbs. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 25:40: that thou make: Exo 26:30, Exo 39:42, Exo 39:43; Num 8:4; Ch1 28:11, Ch1 28:19; Eze 43:11, Eze 43:12; Act 7:44; Heb 8:5 was showed thee in the mount: Heb. thou wast caused to see in the mount Geneva 1599 25:39 [Of] a (k) talent of pure gold shall he make it, with all these vessels. (k) This was the talent weight of the temple, and weighed 120 pounds. John Gill 25:39 Of a talent of pure gold shall he make it, with all these vessels. The common talent weighed sixty pounds, but the sacred talent was double, and weighed one hundred and twenty pounds, as says Jarchi, and so Ben Melech: a talent of gold amounted to 5067 pounds, three shillings and ten pence of our money, according to Bishop Cumberland (d). (Assuming a troy weight of 12 ounces to a pound, and an ounce of gold worth 400 U.S., than a talent would be worth about 600,000. Editor.) (d) Of Scripture Weights and Measures, p. 121. Robert Jamieson, A. R. Fausset and David Brown 25:39 a talent of pure gold--in weight equivalent to 125 lbs. troy.

Ելք / Exodus - 25 | swap

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill